May 2001
Kamasutra
VATSYAYANA
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PREFACE
IN the literature of all countries there will be found a
certain number of works treating especially of love.
Everywhere the subject is dealt with differently, and from
various points of view. In the present publication it is
proposed to give a complete translation of what is
considered the standard work on love in Sanscrit
literature, and which is called the `Vatsyayana Kama
Sutra', or Aphorisms on Love, by Vatsyayana.
While the introduction will deal with the evidence
concerning the date of the writing, and the commentaries
written upon it, the chapters following the introduction
will give a translation of the work itself. It is, however,
advisable to furnish here a brief analysis of works of the
same nature, prepared by authors who lived and wrote
years after Vatsyayana had passed away, but who still
considered him as the great authority, and always quoted
him as the chief guide to Hindoo erotic literature.
Besides the treatise of Vatsyayana the following works
on the same subject are procurable in India:
The Ratirahasya, or secrets of love
The Panchasakya, or the five arrows
The Smara Pradipa, or the light of love
The Ratimanjari, or the garland of love
The Rasmanjari, or the sprout of love
The Anunga Runga, or the stage of love; also called
Kamaledhiplava, or a boat in the ocean of love.
The author of the `Secrets of Love' was a poet named
Kukkoka. He composed his work to please one
Venudutta, who was perhaps a king. When writing his
own name at the end of each chapter he calls himself
`Siddha patiya pandita', i.e. an ingenious man among
learned men. The work was translated into Hindi years
ago, and in this the author's name was written as Koka.
And as the same name crept into all the translations into
other languages in India, the book became generally
known, and the subject was popularly called Koka
Shastra, or doctrines of Koka, which is identical with the
Kama Shastra, or doctrines of love, and the words Koka
Shastra and Kama Shastra are used indiscriminately.
The work contains nearly eight hundred verses, and is
divided into ten chapters, which are called Pachivedas.
Some of the things treated of in this work are not to be
found in the Vatsyayana, such as the four classes of
women, the Padmini, Chitrini, Shankini and Hastini, as
also the enumeration of the days and hours on which the
women of the different classes become subject to love,
The author adds that he wrote these things from the
opinions of Gonikaputra and Nandikeshwara, both of
whom are mentioned by Vatsyayana, but their works are
not now extant. It is difficult to give any approximate idea
as to the year in which the work was composed. It is only
to be presumed that it was written after that of
Vatsyayana, and previous to the other works on this
subject that are still extant. Vatsyayana gives the names of
ten authors on the subject, all of whose works he had
consulted, but none of which are extant, and does not
mention this one. This would tend to show that Kukkoka
wrote after Vatsya, otherwise Vatsya would assuredly
have mentioned him as an author in this branch of
literature along with the others.
The author of the `Five Arrows' was one Jyotirisha. He
is called the chief ornament of poets, the treasure of the
sixty-four arts, and the best teacher of the rules of music.
He says that he composed the work after reflecting on the
aphorisms of love as revealed by the gods, and studying
the opinions of Gonikaputra, Muladeva, Babhravya,
Ramtideva, Nundikeshwara and Kshemandra. It is
impossible to say whether he had perused all the works of
these authors, or had only heard about them; anyhow,
none of them appear to be in existence now. This work
contains nearly six hundred verses, and is divided into
five chapters, called Sayakas or Arrows.
The author of the `Light of Love' was the poet
Gunakara, the son of Vechapati. The work contains four
hundred verses, and gives only a short account of the
doctrines of love, dealing more with other matters.
`The Garland of Love' is the work of the famous poet
Jayadeva, who said about himself that he is a writer on all
subjects. This treatise is, however, very short, containing
only one hundred and twenty-five verses.
The author of the `Sprout of Love' was a poet called
Bhanudatta. It appears from the last verse of the
manuscript that he was a resident of the province of
Tirhoot, and son of a Brahman named Ganeshwar, who
was also a poet. The work, written in Sanscrit, gives the
descriptions of different classes of men and women, their
classes being made out from their age, description,
conduct, etc. It contains three chapters, and its date is not
known, and cannot be ascertained.
`The Stage of Love' was composed by the poet
Kullianmull, for the amusement of Ladkhan, the son of
Ahmed Lodi, the same Ladkhan being in some places
spoken of as Ladana Mull, and in others as Ladanaballa.
He is supposed to have been a relation or connection of
the house of Lodi, which reigned in Hindostan from A.D.
1450-1526. The work would, therefore, have been written
in the fifteenth or sixteenth century. It contains ten
chapters, and has been translated into English but only six
copies were printed for private circulation. This is
supposed to be the latest of the Sanscrit works on the
subject, and the ideas in it were evidently taken from
previous writings of the same nature.
The contents of these works are in themselves a literary
curiosity. There are to be found both in Sanscrit poetry
and in the Sanscrit drama a certain amount of poetical
sentiment and romance, which have, in every country and
in every language, thrown an immortal halo round the
subject. But here it is treated in a plain, simple, matter of
fact sort of way.
Men and women are divided into classes and divisions
in the same way that Buffon and other writers on natural
history have classified and divided the animal world. As
Venus was represented by the Greeks to stand forth as the
type of the beauty of woman, so the Hindoos describe the
Padmini or Lotus woman as the type of most perfect
feminine excellence, as follows:
She in whom the following signs and symptoms appear
is called a Padmini. Her face is pleasing as the full moon;
her body, well clothed with flesh, is soft as the Shiras or
mustard flower, her skin is fine, tender and fair as the
yellow lotus, never dark coloured.
Her eyes are bright and beautiful as the orbs of the
fawn, well cut, and with reddish corners. Her bosom is
hard, full and high; she has a good neck; her nose is
straight and lovely, and three folds or wrinkles cross her
middle - about the umbilical region. Her yoni resembles
the opening lotus bud, and her love seed (Kama salila) is
perfumed like the lily that has newly burst. She walks
with swan-like gait, and her voice is low and musical as
the note of the Kokila bird, she delights in white raiments,
in fine jewels, and in rich dresses. She eats little, sleeps
lightly, and being as respectful and religious as she is
clever and courteous, she is ever anxious to worship the
gods, and to enjoy the conversation of Brahmans. Such,
then, is the Padmini or Lotus woman.
Detailed descriptions then follow of the Chitrini or Art
woman; the Shankhini or Conch woman, and the Hastini
or Elephant woman, their days of enjoyment, their various
seats of passion, the manner in which they should be
manipulated and treated in sexual intercourse, along with
the characteristics of the men and women of the various
countries in Hindostan. The details are so numerous, and
the subjects so seriously dealt with, and at such length,
that neither time nor space will permit of their being given
here.
One work in the English language is somewhat similar
to these works of the Hindoos. It is called `Kalogynomia:
or the Laws of Female Beauty', being the elementary
principles of that science, by T. Bell, M.D., with twentyfour plates, and printed in London in 1821.
It treats of Beauty, of Love, of Sexual Intercourse, of the
Laws regulating that Intercourse, of Monogamy and
Polygamy, of Prostitution, of Infidelity, ending with a
catalogue raisonnée of the defects of female beauty.
Other works in English also enter into great details of
private and domestic life: The Elements of Social Science,
or Physical, Sexual and Natural Religion, by a Doctor of
Medicine, London, 1880, and Every Woman's Book, by
Dr Waters, 1826. To persons interested in the above
subjects these works will be found to contain such details
as have been seldom before published, and which ought
to be thoroughly understood by all philanthropists and
benefactors of society.
After a perusal of the Hindoo work, and of the English
books above mentioned, the reader will understand the
subject, at all events from a materialistic, realistic and
practical point of view. If all science is founded more or
less on a stratum of facts, there can be no harm in making
known to mankind generally certain matters intimately
connected with their private, domestic, and social life.
Alas! complete ignorance of them has unfortunately
wrecked many a man and many a woman, while a little
knowledge of a subject generally ignored by the masses
would have enabled numbers of people to have
understood many things which they believed to be quite
incomprehensible, or which were not thought worthy of
their consideration.
INTRODUCTION
IT may be interesting to some persons to learn how it
came about that Vatsyayana was first brought to light and
translated into the English language. It happened thus.
While translating with the pundits the `Anunga Runga, or
the stage of love', reference was frequently found to be
made to one Vatsya. The sage Vatsya was of this opinion,
or of that opinion. The sage Vatsya said this, and so on.
Naturally questions were asked who the sage was, and the
pundits replied that Vatsya was the author of the standard
work on love in Sanscrit literature, that no Sanscrit library
was complete without his work, and that it was most
difficult now to obtain in its entire state. The copy of the
manuscript obtained in Bombay was defective, and so the
pundits wrote to Benares, Calcutta and Jeypoor for copies
of the manuscript from Sanscrit libraries in those places.
Copies having been obtained, they were then compared
with each other, and with the aid of a Commentary called
`Jayamangla' a revised copy of the entire manuscript was
prepared, and from this copy the English translation was
made. The following is the certificate of the chief pundit:
`The accompanying manuscript is corrected by me after
comparing four different copies of the work. I had the
assistance of a Commentary called "Jayamangla" for
correcting the portion in the first five parts, but found
great difficulty in correcting the remaining portion,
because, with the exception of one copy thereof which
was tolerably correct, all the other copies I had were far
too incorrect. However, I took that portion as correct in
which the majority of the copies agreed with each other.'
The `Aphorisms on Love' by Vatsyayana contain about
one thousand two hundred and fifty slokas or verses, and
are divided into parts, parts into chapters, and chapters
into paragraphs. The whole consists of seven parts, thirtysix chapters, and sixty-four paragraphs. Hardly anything
is known about the author. His real name is supposed to
be Mallinaga or Mrillana, Vatsyayana being his family
name. At the close of the work this is what he writes about
himself:
`After reading and considering the works of Babhravya
and other ancient authors, and thinking over the meaning
of the rules given by them, this treatise was composed,
according to the precepts of the Holy Writ, for the benefit
of the world, by Vatsyayana, while leading the life of a
religious student at Benares, and wholly engaged in the
contemplation of the Deity. This work is not to be used
merely as an instrument for satisfying our desires. A
person acquainted with the true principles of this science,
who preserves his Dharma (virtue or religious merit), his
Artha (worldly wealth) and his Kama (pleasure or sensual
gratification), and who has regard to the customs of the
people, is sure to obtain the mastery over his senses. In
short, an intelligent and knowing person attending to
Dharma and Artha and also to Kama, without becoming
the slave of his passions, will obtain success in everything
that he may do.'
It is impossible to fix the exact date either of the life of
Vatsyayana or of his work. It is supposed that he must
have lived between the first and sixth century of the
Christian era, on the following grounds. He mentions that
Satakarni Satavahana, a king of Kuntal, killed Malayevati
his wife with an instrument called kartari by striking her
in the passion of love, and Vatsya quotes this case to warn
people of the danger arising from some old customs of
striking women when under the influence of this passion.
Now this king of Kuntal is believed to have lived and
reigned during the first century A.D., and consequently
Vatsya must have lived after him. On the other hand,
Virahamihira, in the eighteenth chapter of his
`Brihatsanhita', treats of the science of love, and appears
to have borrowed largely from Vatsyayana on the subject.
Now Virahamihira is said to have lived during the sixth
century A.D., and as Vatsya must have written his works
previously, therefore not earlier than the first century
A.D., and not later than the sixth century A.D., must be
considered as the approximate date of his existence.
On the text of the `Aphorisms on Love', by Vatsyayana,
only two commentaries have been found. One called
`Jayamangla' or `Sutrabashya', and the other `Sutra vritti'.
The date of the `Jayamangla' is fixed between the tenth
and thirteenth century A.D., because while treating of the
sixty-four arts an example is taken from the
`Kavyaprakasha' which was written about the tenth
century A.D. Again, the copy of the commentary procured
was evidently a transcript of a manuscript which once had
a place in the library of a Chaulukyan king named
Vishaladeva, a fact elicited from the following sentence at
the end of it.
`Here ends the part relating to the art of love in the
commentary on the "Vatsyayana Kama Sutra", a copy
from the library of the king of kings, Vishaladeva, who
was a powerful hero, as it were a second Arjuna, and head
jewel of the Chaulukya family.'
Now it is well known that this king ruled in Guzerat
from 1244 to 1262 A.D., and founded a city called
Visalnagur. The date, therefore, of the commentary is
taken to be not earlier than the tenth and not later than the
thirteenth century. The author of it is supposed to be one
Yashodhara, the name given him by his preceptor being
Indrapada.
He seems to have written it during the time of affliction
caused by his separation from a clever and shrewd
woman, at least that is what lie himself says at the end of
each chapter.
It is presumed that he called his work after the name of
his absent mistress, or the word may have some
connection with the meaning of her name.
This commentary was most useful in explaining the true
meaning of Vatsyayana, for the commentator appears to
have had a considerable knowledge of the times of the
older author, and gives in some places very minute
information. This cannot be said of the other commentary,
called `Sutra vritti', which was written about A.D. 1789,
by Narsing Shastri, a pupil of a Sarveshwar Shastri; the
latter was a descendant of Bhaskur, and so also was our
author, for at the conclusion of every part he calls himself
Bhaskur Narsing Shastri. He was induced to write the
work by order of the learned Raja Vrijalala, while he was
residing in Benares, but as to the merits of this
commentary it does not deserve much commendation. In
many cases the writer does not appear to have understood
the meaning of the original author, and has changed the
text in many places to fit in with his own explanations.
A complete translation of the original work now
follows. It has been prepared in complete accordance with
the text of the manuscript, and is given, without further
comments, as made from it.
CHAPTER 1
PREFACE
Salutation to Dharma, Artha and Kama
IN the beginning, the Lord of Beings created men and
women, and in the form of commandments in one
hundred thousand chapters laid down rules for regulating
their existence with regard to Dharma, Artha, and Kama.
Some of these commandments, namely those which
treated of Dharma, were separately written by Swayambhu
Manu; those that related to Artha were compiled by
Brihaspati; and those that referred to Kama were
expounded by Nandi, the follower of Mahadeva, in one
thousand chapters.
Now these `Kama Sutra' (Aphorisms on Love), written
by Nandi in one thousand chapters, were reproduced by
Shvetaketu, the son of Uddvalaka, in an abbreviated form
in five hundred chapters, and this work was again
similarly reproduced in an abridged form, in one hundred
and fifty chapters, by Babhravya, an inheritant of the
Punchala (South of Delhi) country. These one hundred
and fifty chapters were then put together under seven
heads or parts named severally
1. Sadharana (general topics)
2. Samprayogika (embraces, etc.)
3. Kanya Samprayuktaka (union of males and females)
4. Bharyadhikarika (on one's own wife)
5. Paradika (on the wives of other people)
6. Vaisika (on courtesans)
7. Aupamishadika (on the arts of seduction, tonic
medicines, etc.)
The sixth part of this last work was separately
expounded by Dattaka at the request of the public women
of Pataliputra (Patna), and in the same way Charayana
explained the first part of it. The remaining parts, viz. the
second, third, fourth, fifth, and seventh, were each
separately expounded by
Suvarnanabha (second part)
Ghotakamukha (third part)
Gonardiya (fourth part)
Gonikaputra (fifth part)
Kuchumara (seventh part), respectively.
Thus the work being written in parts by different
authors was almost unobtainable and, as the parts which
were expounded by Dattaka and the others treated only of
the particular branches of the subject to which each part
related, and moreover as the original work of Babhravya
was difficult to be mastered on account of its length,
Vatsyayana, therefore, composed his work in a small
volume as an abstract of the whole of the works of the
above named authors.
PART I: INTRODUCTORY
1. Preface
2. Observations on the three worldly attainments of
Virtue, Wealth, and Love
3. On the study of the Sixty-four Arts
4. On the Arrangements of a House, and Household
Furniture; and about the Daily Life of a Citizen, his
Companions, Amusements, etc.
5. About classes of Women fit and unfit for Congress
with the Citizen, and of Friends, and Messengers
PART II: ON SEXUAL UNION
1. Kinds of Union according to Dimensions, Force of
Desire, and Time; and on the different kinds of Love
2. Of the Embrace
3. On Kissing
4. On Pressing or Marking with the Nails
5. On Biting, and the ways of Love to be employed with
regard to Women of different countries
6. On the various ways of Lying down, and the different
kinds of Congress
7. On the various ways of Striking, and of the Sounds
appropriate to them
8. About females acting the part of Males
9. On holding the Lingam in the Mouth
10. How to begin and how to end the Congress.
Different kinds of Congress, and Love Quarrels
PART III: ABOUT THE ACQUISITION OF A WIFE
1. Observations on Betrothal and Marriage
2. About creating Confidence in the Girl
3. Courtship, and the manifestation of the feelings by
outward signs and deeds
4. On things to be done only by the Man, and the
acquisition of the Girl thereby. Also what is to be done by
a Girl to gain over a Man and subject him to her
5. On the different Forms of Marriage
PART IV: ABOUT A WIFE
1. On the manner of living of a virtuous Woman, and of
her behaviour during the absence of her Husband
2. On the conduct of the eldest Wife towards the other
Wives of her Husband, and of the younger Wife towards
the elder ones. Also on the conduct of a Virgin Widow
remarried; of a Wife disliked by her Husband; of the
Women in the King's Harem; and of a Husband who has
more than one Wife
PART V: ABOUT THE WIVES OF OTHER PEOPLE
1. On the Characteristics of Men and Women, and the
reason why Women reject the Addresses of Men. About
Men who have Success with Women, and about Women
who are easily gained over
2. About making Acquaintance with the Woman, and of
the efforts to gain her over
3. Examination of the State of a Woman's mind
4. The Business of a Go-Between
5. On the Love of Persons in authority with the Wives
of other People
6. About the Women of the Royal Harem, and of the
keeping of one's own Wife
PART VI: ABOUT COURTESANS
1. Of the Causes of a Courtesan resorting to Men; of the
means of Attaching to herself the Man desired, and the
kind of Man that it is desirable to be acquainted with
2. Of a Courtesan living with a Man as his Wife
3. Of the Means of getting Money; of the Signs of a
Lover who is beginning to be Weary, and of the way to
get rid of him
4. About a Reunion with a former Lover
5. Of different kinds of Gain
6. Of Gains and Losses, attendant Gains and Losses,
and Doubts; and lastly, the different kinds of Courtesans
PART VII: ON THE MEANS OF ATTRACTING
OTHERS TO ONE'S SELF
1. On Personal Adornment, subjugating the hearts of
others, and of tonic medicines
2. Of the means of exciting Desire, and of the ways of
enlarging the Lingam. Miscellaneous Experiments and
Receipts
CHAPTER 2
ON THE ACQUISITION OF DHARMA, ARTHA
AND KAMA
MAN, the period of whose life is one hundred years,
should practise Dharma, Artha and Kama at different
times and in such a manner that they may harmonize
together and not clash in any way. He should acquire
learning in his childhood, in his youth and middle age he
should attend to Artha and Kama, and in his old age he
should perform Dharma, and thus seek to gain Moksha,
i.e. release from further transmigration. Or, on account of
the uncertainty of life, he may practise them at times
when they are enjoined to be practised. But one thing is to
be noted, he should lead the life of a religious student
until he finishes his education.
Dharma is obedience to the command of the Shastra or
Holy Writ of the Hindoos to do certain things, such as the
performance of sacrifices, which are not generally done,
because they do not belong to this world, and produce no
visible effect; and not to do other things, such as eating
meat, which is often done because it belongs to this world,
and has visible effects.
Dharma should be learnt from the Shruti (Holy Writ),
and from those conversant with it.
Artha is the acquisition of arts, land, gold, cattle,
wealth, equipages and friends. It is, further, the protection
of what is acquired, and the increase of what is protected.
Artha should be learnt from the king's officers, and
from merchants who may be versed in the ways of
commerce.
Kama is the enjoyment of appropriate objects by the
five senses of hearing, feeling, seeing, tasting and
smelling, assisted by the mind together with the soul. The
ingredient in this is a peculiar contact between the organ
of sense and its object, and the consciousness of pleasure
which arises from that contact is called Kama.
Kama is to be learnt from the Kama Sutra (aphorisms
on love) and from the practice of citizens.
When all the three, viz. Dharma, Artha and Kama, come
together, the former is better than the one which follows
it, i.e. Dharma is better than Artha, and Artha is better
than Kama. But Artha should always be first practised by
the king for the livelihood of men is to be obtained from
it only. Again, Kama being the occupation of public
women, they should prefer it to the other two, and these
are exceptions to the general rule.
Objection 1
Some learned men say that as Dharma is connected
with things not belonging to this world, it is appropriately
treated of in a book; and so also is Artha, because it is
practised only by the application of proper means, and a
knowledge of those means can only be obtained by study
and from books. But Kama being a thing which is
practised even by the brute creation, and which is to be
found everywhere, does not want any work on the subject.
Answer
This is not so. Sexual intercourse being a thing
dependent on man and woman requires the application of
proper means by them, and those means are to be learnt
from the Kama Shastra. The non-application of proper
means, which we see in the brute creation, is caused by
their being unrestrained, and by the females among them
only being fit for sexual intercourse at certain seasons and
no more, and by their intercourse not being preceded by
thought of any kind.
Objection 2
The Lokayatikas1 say: Religious ordinances should not
be observed, for they bear a future fruit, and at the same
time it is also doubtful whether they will bear any fruit at
all. What foolish person will give away that which is in
his own hands into the hands of another? Moreover, it is
better to have a pigeon today than a peacock tomorrow;
and a copper coin which we have the certainty of
obtaining, is better than a gold coin, the possession of
which is doubtful.
Answer
It is not so. 1st. Holy Writ, which ordains the practice
of Dharma, does not admit of a doubt.
2nd. Sacrifices such as those made for the destruction
of enemies, or for the fall of rain, are seen to bear fruit.
3rd. The sun, moon, stars, planets and other heavenly
bodies appear to work intentionally for the good of the
world.
4th. the existence of this world is effected by the
observance of the rules respecting the four classes of men
and their four stages of life.
5th. We see that seed is thrown into the ground with the
hope of future crops. Vatsyayana is therefore of opinion
that the ordinances of religion must be obeyed.
Objection 3
Those who believe that destiny is the prime mover of all
things say: We should not exert ourselves to acquire
wealth, for sometimes it is not acquired although we strive
to get it, while at other times it comes to us of itself
without any exertion on our part. Everything is therefore
in the power of destiny, who is the lord of gain and loss,
of success and defeat, of pleasure and pain. Thus we see
that Bali3 was raised to the throne of Indra by destiny,
and was also put down by the same power, and it is
destiny only that call reinstate him.
Answer
It is not right to say so. As the acquisition of every
object presupposes at all events some exertion on the part
of man, the application of proper means may be said to be
the cause of gaining all our ends, and this application of
proper means being thus necessary (even where a thing is
destined to happen), it follows that a person who does
nothing will enjoy no happiness.
Objection 4
Those who are inclined to think that Artha is the chief
object to be obtained argue thus. Pleasures should not be
sought for, because they are obstacles to the practice of
Dharma and Artha, which are both superior to them, and
are also disliked by meritorious persons. Pleasures also
bring a man into distress, and into contact with low
persons; they cause him to commit unrighteous deeds, and
produce impurity in him; they make him regardless of the
future, and encourage carelessness and levity. And lastly,
they cause him to be disbelieved by all, received by none,
and despised by everybody, including himself. It is
notorious, moreover, that many men who have given
themselves up to pleasure alone, have been ruined along
with their families and relations. Thus, king Dandakya, of
the Bhoja dynasty, carried off a Brahman's daughter with
evil intent, and was eventually ruined and lost his
kingdom. Indra, too, having violated the chastity of
Ahalya, was made to suffer for it. In a like manner the
mighty Kichaka, who tried to seduce Draupadi, and
Ravana, who attempted to gain over Sita, were punished
for their crimes. These and many others fell by reason of
their pleasures
Answer
This objection cannot be sustained, for pleasures, being
as necessary for the existence and well being of the body
as food, are consequently equally required. They are,
moreover, the results of Dharma and Artha. Pleasures are,
therefore, to be followed with moderation and caution. No
one refrains from cooking food because there are beggars
to ask for it, or from sowing seed because there are deer to
destroy the corn when it is grown up.
Thus a man practising Dharma, Artha and Kama enjoys
happiness both in this world and in the world to come.
The good perform those actions in which there is no fear
as to what is to result from them in the next world, and in
which there is no danger to their welfare.
Any action which conduces to the practice of Dharma,
Artha and Kama together, or of any two, or even one of
them, should be performed, but an action which conduces
to the practice of one of them at the expense of the
remaining two should not be performed.
CHAPTER 3
ON THE ARTS AND SCIENCES TO BE STUDIED
MAN should study the Kama Sutra and the arts and
sciences subordinate thereto, in addition to the study of
the arts and sciences contained in Dharma and Artha.
Even young maids should study this Kama Sutra along
with its arts and sciences before marriage, and after it they
should continue to do so with the consent of their
husbands.
Here some learned men object, and say that females, not
being allowed to study any science, should not study the
Kama Sutra.
But Vatsyayana is of opinion that this objection does
not hold good, for women already know the practice of
Kama Sutra, and that practice is derived from the Kama
Shastra, or the science of Kama itself. Moreover, it is not
only in this but in many other cases that, though the
practice of a science is known to all, only a few persons
are acquainted with the rules and laws on which the
science is based. Thus the Yadnikas or sacrificers, though
ignorant of grammar, make use of appropriate words
when addressing the different Deities, and do not know
how these words are framed. Again, persons do the duties
required of them on auspicious days, which are fixed by
astrology, though they are not acquainted with the science
of astrology. In a like manner riders of horses and
elephants train these animals without knowing the science
of training animals, but from practice only. And similarly
the people of the most distant provinces obey the laws of
the kingdom from practice, and because there is a king
over them, and without further reason. And from
experience we find that some women, such as daughters
of princes and their ministers, and public women, are
actually versed in the Kama Shastra.
A female, therefore, should learn the Kama Shastra, or
at least a part of it, by studying its practice from some
confidential friend. She should study alone in private the
sixty-four practices that form a part of the Kama Shastra.
Her teacher should be one of the following persons: the
daughter of a nurse brought up with her and already
married, or a female friend who can be trusted in
everything, or the sister of her mother (i.e. her aunt), or an
old female servant, or a female beggar who may have
formerly lived in the family, or her own sister who can
always be trusted.
The following are the arts to be studied, together with
the Kama Sutra:
) Singing
) Playing on musical instruments
) Dancing
) Union of dancing, singing, and playing instrumental
music
) Writing and drawing
) Tattooing
) Arraying and adorning an idol with rice and flowers
) Spreading and arranging beds or couches of flowers,
or flowers upon the ground
) Colouring the teeth, garments, hair, nails and bodies,
i.e. staining, dyeing, colouring and painting the same
) Fixing stained glass into a floor
) The art of making beds, and spreading out carpets and
cushions for reclining
) Playing on musical glasses filled with water
) Storing and accumulating water in aqueducts, cisterns
and reservoirs
) Picture making, trimming and decorating
) Stringing of rosaries, necklaces, garlands and wreaths
) Binding of turbans and chaplets, and making crests
and top-knots of flowers
) Scenic representations, stage playing Art of making
ear ornaments Art of preparing perfumes and odours
) Proper disposition of jewels and decorations, and
adornment in dress
) Magic or sorcery
) Quickness of hand or manual skill
) Culinary art, i.e. cooking and cookery
) Making lemonades, sherbets, acidulated drinks, and
spirituous extracts with proper flavour and colour
) Tailor's work and sewing
) Making parrots, flowers, tufts, tassels, bunches,
bosses, knobs, etc., out of yarn or thread
) Solution of riddles, enigmas, covert speeches, verbal
puzzles and enigmatical questions
) A game, which consisted in repeating verses, and as
one person finished, another person had to commence at
once, repeating another verse, beginning with the same
letter with which the last speaker's verse ended, whoever
failed to repeat was considered to have lost, and to be
subject to pay a forfeit or stake of some kind
) The art of mimicry or imitation
) Reading, including chanting and intoning
) Study of sentences difficult to pronounce. It is played
as a game chiefly by women, and children and consists of
a difficult sentence being given, and when repeated
quickly, the words are often transposed or badly
pronounced
) Practice with sword, single stick, quarter staff and bow
and arrow
) Drawing inferences, reasoning or inferring
) Carpentry, or the work of a carpenter
) Architecture, or the art of building
) Knowledge about gold and silver coins, and jewels and
gems
) Chemistry and mineralogy
) Colouring jewels, gems and beads
) Knowledge of mines and quarries
) Gardening; knowledge of treating the diseases of trees
and plants, of nourishing them, and determining their ages
) Art of cock fighting, quail fighting and ram fighting
) Art of teaching parrots and starlings to speak
) Art of applying perfumed ointments to the body, and
of dressing the hair with unguents and perfumes and
braiding it
) The art of understanding writing in cypher, and the
writing of words in a peculiar way
) The art of speaking by changing the forms of words.
It is of various kinds. Some speak by changing the
beginning and end of words, others by adding
unnecessary letters between every syllable of a word, and
so on
) Knowledge of language and of the vernacular dialects
) Art of making flower carriages
) Art of framing mystical diagrams, of addressing spells
and charms, and binding armlets
) Mental exercises, such as completing stanzas or verses
on receiving a part of them; or supplying one, two or three
lines when the remaining lines are given indiscriminately
from different verses, so as to make the whole an entire
verse with regard to its meaning; or arranging the words
of a verse written irregularly by separating the vowels
from the consonants, or leaving them out altogether; or
putting into verse or prose sentences represented by signs
or symbols. There are many other such exercises.
) Composing poems
) Knowledge of dictionaries and vocabularies
) Knowledge of ways of changing and disguising the
appearance of persons
) Knowledge of the art of changing the appearance of
things, such as making cotton to appear as silk, coarse and
common things to appear as fine and good
) Various ways of gambling
) Art of obtaining possession of the property of others
by means of muntras or incantations
) Skill in youthful sports
) Knowledge of the rules of society, and of how to pay
respect and compliments to others
) Knowledge of the art of war, of arms, of armies, etc.
) Knowledge of gymnastics
) Art of knowing the character of a man from his
features
) Knowledge of scanning or constructing verses
) Arithmetical recreations
) Making artificial flowers
) Making figures and images in clay
A public woman, endowed with a good disposition,
beauty and other winning qualities, and also versed in the
above arts, obtains the name of a Ganika, or public
woman of high quality, and receives a seat of honour in
an assemblage of men. She is, moreover, always respected
by the king, and praised by learned men, and her favour
being sought for by all, she becomes an object of
universal regard. The daughter of a king too as well as the
daughter of a minister, being learned in the above arts,
can make their husbands favourable to them, even though
these may have thousands of other wives besides
themselves. And in the same manner, if a wife becomes
separated from her husband, and falls into distress, she
can support herself easily, even in a foreign country, by
means of her knowledge of these arts. Even the bare
knowledge of them gives attractiveness to a woman,
though the practice of them may be only possible or
otherwise according to the circumstances of each case. A
man who is versed in these arts, who is loquacious and
acquainted with the arts of gallantry, gains very soon the
hearts of women, even though he is only acquainted with
them for a short time.
CHAPTER 4
THE LIFE OF A CITIZEN
HAVING thus acquired learning, a man, with the
wealth that he may have gained by gift, conquest,
purchase, deposit, or inheritance from his ancestors,
should become a householder, and pass the life of a
citizen. He should take a house in a city, or large village,
or in the vicinity of good men, or in a place which is the
resort of many persons.
This abode should be situated near some water, and
divided into different compartments for different
purposes. It should be surrounded by a garden, and also
contain two rooms, an outer and an inner one. The inner
room should be occupied by the females, while the outer
room, balmy with rich perfumes, should contain a bed,
soft, agreeable to the sight, covered with a clean white
cloth, low in the middle part, having garlands and
bunches of flowers upon it, and a canopy above it, and
two pillows, one at the top, another at the bottom. There
should be also a sort of couch besides, and at the head of
this a sort of stool, on which should be placed the fragrant
ointments for the night, as well as flowers, pots containing
collyrium and other fragrant substances, things used for
perfuming the mouth, and the bark of the common citron
tree. Near the couch, on the ground, there should be a pot
for spitting, a box containing ornaments, and also a lute
hanging from a peg made of the tooth of an elephant, a
board for drawing, a pot containing perfume, some books,
and some garlands of the yellow amaranth flowers. Not far
from the couch, and on the ground, there should be a
round seat, a toy cart, and a board for playing with dice;
outside the outer room there should be cages of birds, and
a separate place for spinning, carving and such like
diversions. In the garden there should be a whirling swing
and a common swing, as also a bower of creepers covered
with flowers, in which a raised parterre should be made
for sitting.
Now the householder, having got up in the morning and
performed his necessary duties, should wash his teeth,
apply a limited quantity of ointments and perfumes to his
body, put some ornaments on his person and collyrium on
his eyelids and below his eyes, colour his lips with
alacktaka, and look at himself in the glass. Having then
eaten betel leaves, with other things that give fragrance to
the mouth, he should perform his usual business. He
should bathe daily, anoint his body with oil every other
day, apply a lathering substance to his body every three
days, get his head (including face) shaved every four days
and the other parts of his body every five or ten days. All
these things should be done without fail, and the sweat of
the armpits should also be removed. Meals should be
taken in the forenoon, in the afternoon, and again at night,
according to Charayana. After breakfast, parrots and other
birds should be taught to speak, and the fighting of cocks,
quails, and rams should follow. A limited time should be
devoted to diversions with Pithamardas, Vitas, and
Vidushakas, and then should be taken the midday sleep.
After this the householder, having put on his clothes and
ornaments, should, during the afternoon, converse with
his friends. In the evening there should be singing, and
after that the householder, along with his friend, should
await in his room, previously decorated and perfumed, the
arrival of the woman that may be attached to him, or he
may send a female messenger for her, or go for her
himself. After her arrival at his house, he and his friend
should welcome her, and entertain her with a loving and
agreeable conversation. Thus end the duties of the day.
The following are the things to be done occasionally as
diversions or amusements:
) Holding festivals in honour of different Deities
) Social gatherings of both sexes
) Drinking parties
) Picnics
) Other social diversions
Festivals
On some particular auspicious day, an assembly of
citizens should be convened in the temple of Saraswati.
There the skill of singers, and of others who may have
come recently to the town, should be tested, and on the
following day they should always be given some rewards.
After that they may either be retained or dismissed,
according as their performances are liked or not by the
assembly. The members of the assembly should act in
concert, both in times of distress as well as in times of
prosperity, and it is also the duty of these citizens to show
hospitality to strangers who may have come to the
assembly. What is said above should be understood to
apply to all the other festivals which may be held in
honour of the different Deities, according to the present
rules.
Social Gatherings
When men of the same age, disposition and talents,
fond of the same diversions and with the same degree of
education, sit together in company with public women, or
in an assembly of citizens, or at the abode of one among
themselves, and engage in agreeable discourse with each
other, such is called a Sitting in company or a social
gathering. The subjects of discourse are to be the
completion of verses half composed by others, and the
testing the knowledge of one another in the various arts.
The women who may be the most beautiful, who may like
the same things that the men like, and who may have
power to attract the minds of others, are here done
homage to.
Drinking Parties
Men and women should drink in one another's houses.
And here the men should cause the public women to
drink, and should then drink themselves, liquors such as
the Madhu, Aireya, Sara and Asawa, which are of bitter
and sour taste; also drinks concocted from the barks of
various trees, wild fruits and leaves.
Going to Gardens or Picnics
In the forenoon, men having dressed themselves should
go to gardens on horseback, accompanied by public
women and followed by servants. And having done there
all the duties of the day, and passed the time in various
agreeable diversions, such as the fighting of quails, cocks
and rams, and other spectacles, they should return home
in the afternoon in the same manner, bringing with them
bunches of flowers, etc.
The same also applies to bathing in summer in water
from which wicked or dangerous animals have previously
been taken out, and which has been built in on all sides.
Other Social Diversions
Spending nights playing with dice. Going out on
moonlight nights. Keeping the festive day in honour of
spring. Plucking the sprouts and fruits of the mango trees.
Eating the fibres of lotuses. Eating the tender ears of corn.
Picnicing in the forests when the trees get their new
foliage. The Udakakashvedika or sporting in the water.
Decorating each other with the flowers of some trees.
Pelting each other with the flowers of the Kadamba tree,
and many other sports which may either be known to the
whole country, or may be peculiar to particular parts of it.
These and similar other amusements should always be
carried on by citizens.
The above amusements should be followed by a person
who diverts himself alone in company with a courtesan,
as well as by a courtesan who can do the same in
company with her maid servants or with citizens.
A Pithamarda is a man without wealth, alone in the
world, whose only property consists of his Mallika, some
lathering substance and a red cloth, who comes from a
good country, and who is skilled in all the arts; and by
teaching these arts is received in the company of citizens,
and in the abode of public women.
A Vita is a man who has enjoyed the pleasures of
fortune, who is a compatriot of the citizens with whom he
associates, who is possessed of the qualities of a
houseliolder, who has his wife with him, and who is
honoured in the assembly of citizens and in the abodes of
public women, and lives on their means and on them. A
Vidushaka (also called a Vaihasaka, i.e. one who
provokes laughter) is a person only acquainted with some
of the arts, who is a jester, and who is trusted by all. These
persons are employed in matters of quarrels and
reconciliations between citizens and public women.
This remark applies also to female beggars, to women
with their heads shaved, to adulterous women, and to
public women skilled in all the various arts.
Thus a citizen living in his town or village, respected by
all, should call on the persons of his own caste who may
be worth knowing. He should converse in company and
gratify his friends by his society, and obliging others by
his assistance in various matters, he should cause them to
assist one another in the same way.
There are some verses on this subject as follows:
`A citizen discoursing, not entirely in the Sanscrit
language,18 nor wholly in the dialects of the country, on
various topics in society, obtains great respect. The wise
should not resort to a society disliked by the public,
governed by no rules, and intent on the destruction of
others. But a learned man living in a society which acts
according to the wishes of the people, and which has
pleasure for its only object is highly respected in this
world.'
CHAPTER 5
ABOUT THE KINDS OF WOMEN RESORTED TO
BY THE CITIZENS, AND OF FRIENDS AND
MESSENGERS
WHEN Kama is practised by men of the four castes
according to the rules of the Holy Writ (i.e. by lawful
marriage) with virgins of their own caste, it then becomes
a means of acquiring lawful progeny and good fame, and
it is not also opposed to the customs of the world. On the
contrary the practice of Kama with women of the higher
castes, and with those previously enjoyed by others, even
though they be of the same caste, is prohibited.
But the practice of Kama with women of the lower
castes, with women excommunicated from their own
caste, with public women, and with women twice married,
is neither enjoined nor prohibited. The object of practising
Kama with such women is pleasure only.
Nayikas, therefore, are of three kinds, viz. maids,
women twice married, and public women. Gonikaputra
has expressed an opinion that there is a fourth kind of
Nayika, viz. a woman who is resorted to on some special
occasion even though she be previously married to
another. These special occasions are when a man thinks
thus:
This woman is self-willed, and has been previously
enjoyed by many others besides myself. I may, therefore,
safely resort to her as to a public woman though she
belongs to a higher caste than mine, and, in so doing, I
shall not be violating the ordinances of Dharma.
Or thus:
This is a twice-married woman and has been enjoyed by
others before me; there is, therefore, no objection to my
resorting to her.
Or thus:
This woman has gained the heart of her great and
powerful husband, and exercises a mastery over him, who
is a friend of my enemy; if, therefore, she becomes united
with me she will cause her husband to abandon my
enemy.
Or thus:
This woman will turn the mind of her husband, who is
very powerful, in my favour, he being at present
disaffected towards me, and intent on doing me some
harm.
Or thus:
By making this woman my friend I shall gain the object
of some friend of mine, or shall be able to effect the ruin
of some enemy, or shall accomplish some other difficult
purpose.
Or thus:
By being united with this woman, I shall kill her
husband, and so obtain his vast riches which I covet.
Or thus:
The union of this woman with me is not attended with
any danger, and will bring me wealth, of which, on
account of my poverty and inability to support myself, I
am very much in need. I shall therefore obtain her vast
riches in this way without any difficulty.
Or thus:
This woman loves me ardently, and knows all my weak
points; if therefore, I am unwilling to be united with her,
she will make my faults public, and thus tarnish my
character and reputation. Or she will bring some gross
accusation against me, of which it may be hard to clear
myself, and I shall be ruined. Or perhaps she will detach
from me her husband who is powerful, and yet under her
control, and will unite him to my enemy, or will herself
join the latter.
Or thus:
The husband of this woman has violated the chastity of
my wives, I shall therefore return that injury by seducing
his wives.
Or thus:
By the help of this woman I shall kill an enemy of the
king, who has taken shelter with her, and whom I am
ordered by the king to destroy.
Or thus:
The woman whom I love is under the control of this
woman. I shall, through the influence of the latter, be able
to get at the former.
Or thus:
This woman will bring to me a maid, who possesses
wealth and beauty, but who is hard to get at, and under
the control of another.
Or lastly thus:
My enemy is a friend of this woman's husband, I shall
therefore cause her to join him, and will thus create an
enmity between her husband and him.
For these and similar other reasons the wives of other
men may be resorted to, but it must be distinctly
understood that is only allowed for special reasons, and
not for mere carnal desire.
Charayana thinks that under these circumstances there
is also a fifth kind of Nayika, viz.
A woman who is kept by a minister, or who repairs to
him occasionally; or a widow who accomplishes the
purpose of a man with the person to whom she resorts.
Suvarnanabha adds that a woman who passes the life of
an ascetic and in the condition of a widow may be
considered as a sixth kind of Nayika.
Ghotakamukha says that the daughter of a public
woman, and a female servant, who are still virgins, form
a seventh kind of Nayika.
Gonardiya puts forth his doctrine that any woman born
of good family, after she has come of age, is an eighth
kind of Nayika.
But these four latter kinds of Nayikas do not differ
much from the first four kinds of them, as there is no
separate object in resorting to them. Therefore,
Vatsyayana is of opinion that there are only four kinds of
Nayikas, i.e. the maid, the twice-married woman, the
public woman, and the woman resorted to for a special
purpose.
The following women are not to be enjoyed:
) A leper
) A lunatic
) A woman turned out of caste
) A woman who reveals secrets
) A woman who publicly expresses desire for sexual
intercourse
) A woman who is extremely white
) A woman who is extremely black
) A bad-smelling woman
) A woman who is a near relation
) A woman who is a female friend
) A woman who leads the life of an ascetic
) And, lastly the wife of a relation, of a friend, of a
learned Brahman, and of the king
The followers of Babhravya say that any woman who
has been enjoyed by five men is a fit and proper person to
be enjoyed. But Gonikaputra is of opinion that even when
this is the case, the wives of a relation, of a learned
Brahman and of a king should be excepted.
The following are of the kind of friends:
) One who has played with you in the dust, i.e. in
childhood
) One who is bound by an obligation
) One who is of the same disposition and fond of the
same things
) One who is a fellow student
) One who is acquainted with your secrets and faults,
and whose faults and secrets are also known to you
) One who is a child of your nurse
) One who is brought up with you one who is an
hereditary friend
These friends should possess the following qualities:
) They should tell the truth
) They should not be changed by time
) They should be favourable to your designs
) They should be firm
) They should be free from covetousness
) They should not be capable of being gained over by
others
) They should not reveal your secrets
Charayana says that citizens form friendship with
washermen, barbers, cowherds, florists, druggists, betelleaf sellers, tavern keepers, beggars, Pithamardas, Vitas
and Vidushekas, as also with the wives of all these people.
A messenger should possess the following qualities:
) Skilfulness
) Boldness
) Knowledge of the intention of men by their outward
signs
) Absence of confusion, i.e. no shyness
) Knowledge of the exact meaning of what others do or
say
) Good manners
) Knowledge of appropriate times and places for doing
different things
) Ingenuity in business
) Quick comprehension
) Quick application of remedies, i.e. quick and ready
resources
And this part ends with a verse:
`The man who is ingenious and wise, who is
accompanied by a friend, and who knows the intentions
of others, as also the proper time and place for doing
everything, can gain over, very easily, even a woman who
is very hard to be obtained.'
PART 2
CHAPTER I
KINDS OF SEXUAL UNION ACCORDING TO
DIMENSIONS, FORCE OF DESIRE OR PASSION,
TIME
Kind of Union
MAN is divided into three classes, viz. the hare man,
the bull man, and the horse man, according to the size of
his lingam.
Woman also, according to the depth of her yoni, is
either a female deer, a mare, or a female elephant.
There are thus three equal unions between persons of
corresponding dimensions, and there are six unequal
unions, when the dimensions do not correspond, or nine
in all, as the following table shows:
EQUAL UNEQUAL
MEN WOMEN MEN WOMEN
Hare Deer Hare Mare
Bull Mare Hare Elephant
Horse Elephant Bull Deer
Bull Elephant
Horse Deer
Horse Mare
In these unequal unions, when the male exceeds the
female in point of size, his union with a woman who is
immediately next to him in size is called high union, and
is of two kinds; while his union with the woman most
remote from his size is called the highest union, and is of
one kind only. On the other hand, when the female
exceeds the male in point of size, her union with a man
immediately next to her in size is called low union, and is
of two kinds; while her union with a man most remote
from her in size is called the lowest union, and is of one
kind only.
In other words, the horse and mare, the bull and deer,
form the high union, while the horse and deer form the
highest union. On the female side, the elephant and bull,
the mare and hare, form low unions, while the elephant
has and the hare make the lowest unions. There are, then,
nine kinds of union according to dimensions. Amongst all
these, equal unions are the best, those of a superlative
degree, i.e. the highest and the lowest, are the worst, and
the rest are middling, and with them the high are better
than the low.
There are also nine kinds of union according to the
force of passion or carnal desire, as follows:
MEN WOMEN MEN WOMEN
Small Small Small Middling
Middling Middling Small Intense
Intense Intense Middling Small
Middling Intense
Intense Small
Intense Middling
A man is called a man of small passion whose desire at
the time of sexual union is not great, whose semen is
scanty, and who cannot bear the warm embraces of the
female.
Those who differ from this temperament are called men
of middling passion, while those of intense passion are
full of desire.
In the same way, women are supposed to have the three
degrees of feeling as specified above.
Lastly, according to time there are three kinds of men
and women, the short-timed, the moderate-timed, and the
long-timed; and of these, as in the previous statements,
there are nine kinds of union.
But on this last head there is a difference of opinion
about the female, which should be stated.
Auddalika says, `Females do not emit as males do. The
males simply remove their desire, while the females, from
their consciousness of desire, feel a certain kind of
pleasure, which gives them satisfaction, but it is
impossible for them to tell you what kind of pleasure they
feel. The fact from which this becomes evident is, that
males, when engaged in coition, cease of themselves after
emission, and are satisfied, but it is not so with females.'
This opinion is however objected to on the grounds
that, if a male be a long-timed, the female loves him the
more, but if he be short-timed, she is dissatisfied with
him. And this circumstance, some say, would prove that
the female emits also.
But this opinion does not hold good, for if it takes a
long time to allay a woman's desire, and during this time
she is enjoying great pleasure, it is quite natural then that
she should wish for its continuation. And on this subject
there is a verse as follows:
`By union with men the lust, desire, or passion of
women is satisfied, and the pleasure derived from the
consciousness of it is called their satisfaction.'
The followers of Babhravya, however, say that the
semen of women continues to fall from the beginning of
the sexual union to its end, and it is right that it should be
so, for if they had no semen there would be no embryo.
To this there is an objection. In the beginning of coition
the passion of the woman is middling, and she cannot
bear the vigorous thrusts of her lover, but by degrees her
passion increases until she ceases to think about her body,
and then finally she wishes to stop from further coition.
This objection, however, does not hold good, for even
in ordinary things that revolve with great force, such as a
potter's wheel, or a top, we find that the motion at first is
slow, but by degrees it becomes very rapid. In the same
way the passion of the woman having gradually increased,
she has a desire to discontinue coition, when all the semen
has fallen away. And there is a verse with regard to this as
follows:
`The fall of the semen of the man takes place only at the
end of coition, while the semen of the woman falls
continually, and after the semen of both has all fallen
away then they wish for the discontinuance of coition.'
Lastly, Vatsyayana is of opinion that the semen of the
female falls in the same way as that of the male.
Now some may ask here: If men and women are beings
of the same kind, and are engaged in bringing about the
same results, why should they have different works to do?
Vatsya says that this is so, because the ways of working
as well as the consciousness of pleasure in men and
women are different. The difference in the ways of
working, by which men are the actors, and women are the
persons acted upon, is owing to the nature of the male and
the female, otherwise the actor would be sometimes the
person acted upon, and vice versa. And from this
difference in the ways of working follows the difference
in the consciousness of pleasure, for a man thinks, `this
woman is united with me', and a woman thinks, `I am
united with this man'.
It may be said that, if the ways of working in men and
women are different, why should not there be a difference,
even in the pleasure they feel, and which is the result of
those ways.
But this objection is groundless, for, the person acting
and the person acted upon being of different kinds, there
is a reason for the difference in their ways of working; but
there is no reason for any difference in the pleasure they
feel, because they both naturally derive pleasure from the
act they perform.
On this again some may say that when different persons
are engaged in doing the same work, we find that they
accomplish the same end or purpose; while, on the
contrary, in the case of men and women we find that each
of them accomplishes his or her own end separately, and
this is inconsistent. But this is a mistake, for we find that
sometimes two things are done at the same time, as for
instance in the fighting of rams, both the rams receive the
shock at the same time on their heads. Again, in throwing
one wood apple against another, and also in a fight or
struggle of wrestlers. If it be said that in these cases the
things employed are of the same kind, it is answered that
even in the case of men and women, the nature of the two
persons is the same. And as the difference in their ways of
working arises from the difference of their conformation
only, it follows that men experience the same kind of
pleasure as women do.
There is also a verse on this subject as follows:
`Men and women, being of the same nature, feel the
same kind of pleasure, and therefore a man should marry
such a woman as will love him ever afterwards.'
The pleasure of men and women being thus proved to
be of the same kind, it follows that, in regard to time,
there are nine kinds of sexual intercourse, in the same way
as there are nine kinds, according to the force of passion.
There being thus nine kinds of union with regard to
dimensions, force of passion, and time, respectively, by
making combinations of them, innumerable kinds of
union would be produced. Therefore in each particular
kind of sexual union, men should use such means as they
may think suitable for the occasion.
At the first time of sexual union the passion of the male
is intense, and his time is short, but in subsequent unions
on the same day the reverse of this is the case. With the
female, however, it is the contrary, for at the first time her
passion is weak, and then her time long, but on
subsequent occasions on the same day, her passion is
intense and her time short, until her passion is satisfied.
On the different Kind of Love
Men learned in the humanities are of opinion that love
is of four kinds:
Love acquired by continual habit
Love resulting from the imagination
Love resulting from belief
Love resulting from the perception of external objects
Love resulting from the constant and continual
performance of some act is called love acquired by
constant practice and habit, as for instance the love of
sexual intercourse, the love of hunting, the love of
drinking, the love of gambling, etc., etc.
Love which is felt for things to which we are not
habituated, and which proceeds entirely from ideas, is
called love resulting from imagination, as for instance that
love which some men and women and eunuchs feel for the
Auparishtaka or mouth congress, and that which is felt by
all for such things as embracing, kissing, etc., etc.
The love which is mutual on both sides, and proved to
be true, when each looks upon the other as his or her very
own, such is called love resulting from belief by the
learned.
The love resulting from the perception of external
objects is quite evident and well known to the world.
because the pleasure which it affords is superior to the
pleasure of the other kinds of love, which exists only for
its sake.
What has been said in this chapter upon the subject of
sexual union is sufficient for the learned; but for the
edification of the ignorant, the same will now be treated
of at length and in detail.
CHAPTER II
OF THE EMBRACE
THIS part of the Kama Shastra, which treats of sexual
union, is also called `Sixty-four' (Chatushshashti). Some
old authors say that it is called so, because it contains
sixty-four chapters. Others are of opinion that the author
of this part being a person named Panchala, and the
person who recited the part of the Rig Veda called
Dashatapa, which contains sixty-four verses, being also
called Panchala, the name `sixty-four' has been given to
the part of the work in honour of the Rig Vedas. The
followers of Babhravya say on the other hand that this
part contains eight subjects, viz. the embrace, kissing,
scratching with the nails or fingers, biting, lying down,
making various sounds, playing the part of a man, and the
Auparishtaka, or mouth congress. Each of these subjects
being of eight kinds, and eight multiplied by eight being
sixty-four, this part is therefore named `sixty-four'. But
Vatsyayana affirms that as this part contains also the
following subjects, viz. striking, crying, the acts of a man
during congress, the various kinds of congress, and other
subjects, the name `sixty-four' is given to it only
accidentally. As, for instance, we say this tree is
`Saptaparna', or seven-leaved, this offering of rice is
`Panchavarna', or five-coloured, but the tree has not seven
leaves, neither has the rice five colours.
However the part sixty-four is now treated of, and the
embrace, being the first subject, will now be considered.
Now the embrace which indicates the mutual love of a
man and woman who have come together is of four kinds:
Touching
Rubbing
Piercing
Pressing
The action in each case is denoted by the meaning of
the word which stands for it.
When a man under some pretext or other goes in front
or alongside of a woman and touches her body with his
own, it is called the `touching embrace'.
When a woman in a lonely place bends down, as if to
pick up something, and pierces, as it were, a man sitting
or standing, with her breasts, and the man in return takes
hold of them, it is called a `piercing embrace'.
The above two kinds of embrace take place only
between persons who do not, as yet, speak freely with
each other.
When two lovers are walking slowly together, either in
the dark, or in a place of public resort, or in a lonely place,
and rub their bodies against each other, it is called a
`rubbing embrace'.
When on the above occasion one of them presses the
other's body forcibly against a wall or pillar, it is called a
`pressing embrace'.
These two last embraces are peculiar to those who know
the intentions of each other.
At the time of the meeting the four following kinds of
embrace are used:
Jataveshtitaka, or the twining of a creeper.
Vrikshadhirudhaka, or climbing a tree.
Tila-Tandulaka, or the mixture of sesamum seed with
rice.
Kshiraniraka, or milk and water embrace.
When a woman, clinging to a man as a creeper twines
round a tree, bends his head down to hers with the desire
of kissing him and slightly makes the sound of sut sut,
embraces him, and looks lovingly towards him, it is called
an embrace like the `twining of a creeper'.
When a woman, having placed one of her feet on the
foot of her lover, and the other on one of his thighs, passes
one of her arms round his back, and the other on his
shoulders, makes slightly the sounds of singing and
cooing, and wishes, as it were, to climb up him in order to
have a kiss, it is called an embrace like the `climbing of a
tree'.
These two kinds of embrace take place when the lover
is standing.
When lovers lie on a bed, and embrace each other so
closely that the arms and thighs of the one are encircled
by the arms and thighs of the other, and are, as it were,
rubbing up against them, this is called an embrace like
`the mixture of sesamum seed with rice'.
When a man and a woman are very much in love with
each other, and, not thinking of any pain or hurt, embrace
each other as if they were entering into each other's bodies
either while the woman is sitting on the lap of the man, or
in front of him, or on a bed, then it is called an embrace
like a `mixture of milk and water'.
These two kinds of embrace take place at the time of
sexual union.
Babhravya has thus related to us the above eight kinds
of embraces.
Suvarnanabha moreover gives us four ways of
embracing simple members of the body, which are:
The embrace of the thighs.
The embrace of the jaghana, i.e. the part of the body
from the navel downwards to the thighs.
The embrace of the breasts.
The embrace of the forehead.
When one of two lovers presses forcibly one or both of
the thighs of the other between his or her own, it is called
the `embrace of thighs'.
When a man presses the jaghana or middle part of the
woman's body against his own, and mounts upon her to
practise, either scratching with the nail or finger, or biting,
or striking, or kissing, the hair of the woman being loose
and flowing, it is called the `embrace of the jaghana'.
When a man places his breast between the breasts of a
of Vatsyayana woman and presses her with it, it is called
the `embrace of the breasts'.
When either of the lovers touches the mouth, the eyes
and the forehead of the other with his or her own, it is
called the `embrace of the forehead'.
Some say that even shampooing is a kind of embrace,
because there is a touching of bodies in it. But
Vatsyayana thinks that shampooing is performed at a
different time, and for a different purpose, and it is also of
a different character, it cannot be said to be included in
the embrace.
There are also some verses on the subject as follows:
`The whole subject of embracing is of such a nature that
men who ask questions about it, or who hear about it, or
who talk about it, acquire thereby a desire for enjoyment.
Even those embraces that are not mentioned in the Kama
Shastra should be practised at the time of sexual
enjoyment, if they are in any way conducive to the
increase of love or passion. The rules of the Shastra apply
so long as the passion of man is middling, but when the
wheel of love is once set in motion, there is then no
Shastra and no order.'
CHAPTER III
ON KISSING
IT is said by some that there is no fixed time or order
between the embrace, the kiss, and the pressing or
scratching with the nails or fingers, but that all these
things should be done generally before sexual union takes
place, while striking and making the various sounds
generally takes place at the time of the union. Vatsyayana,
however, thinks that anything may take place at any time,
for love does not care for time or order.
On the occasion of the first congress, kissing and the
other things mentioned above should be done moderately,
they should not be continued for a long time, and should
be done alternately. On subsequent occasions, however,
the reverse of all this may take place, and moderation will
not be necessary, they may continue for a long time, and,
for the purpose of kindling love, they may be all done at
the same time.
The following are the places for kissing: the forehead,
the eyes, the cheeks, the throat, the bosom, the breasts, the
lips, and the interior of the mouth. Moreover the people of
the Lat country kiss also on the following places: the
joints of the thighs, the arms and the navel.
But Vatsyayana thinks that though kissing is practised
by these people in the above places on account of the
intensity of their love, and the customs of their country, it
is not fit to be practised by all.
Now in a case of a young girl there are three sorts of
kisses:
The nominal kiss
The throbbing kiss
The touching kiss
When a girl only touches the mouth of her lover with
her own, but does not herself do anything, it is called the
`nominal kiss'.
When a girl, setting aside her bashfulness a little,
wishes to touch the lip that is pressed into her mouth, and
with that object moves her lower lip, but not the upper
one, it is called the `throbbing kiss'.
When a girl touches her lover's lip with her tongue, and
having shut her eyes, places her hands on those of her
lover, it is called the `touching kiss'.
Other authors describe four other kinds of kisses:
The straight kiss
The bent kiss
The turned kiss
The pressed kiss
When the lips of two lovers are brought into direct
contact with each other, it is called a `straight kiss'.
When the heads of two lovers are bent towards each
other, and when so bent, kissing takes place, it is called a
`bent kiss'.
When one of them turns up the face of the other by
holding the head and chin, and then kissing, it is called a
`turned kiss'.
Lastly when the lower lip is pressed with much force, it
is called a `pressed kiss'.
There is also a fifth kind of kiss called the `greatly
pressed kiss', which is effected by taking hold of the lower
lip between two fingers, and then, after touching it with
the tongue, pressing it with great force with the lip.
As regards kissing, a wager may be laid as to which will
get hold of the lips of the other first. If the woman loses,
she should pretend to cry, should keep her lover off by
shaking her hands, and turn away from him and dispute
with him saying, `let another wager be laid'. If she loses
this a second time, she should appear doubly distressed,
and when her lover is off his guard or asleep, she should
get hold of his lower lip, and hold it in her teeth, so that it
should not slip away, and then she should laugh, make a
loud noise, deride him, dance about, and say whatever she
likes in a joking way, moving her eyebrows and rolling
her eyes. Such are the wagers and quarrels as far as
kissing is concerned, but the same may be applied with
regard to the pressing or scratching with the nails and
fingers, biting and striking. All these however are only
peculiar to men and women of intense passion.
When a man kisses the upper lip of a woman, while she
in return kisses his lower lip, it is called the `kiss of the
upper lip'.
When one of them takes both the lips of the other
between his or her own, it is called `a clasping kiss'. A
woman, however, only takes this kind of kiss from a man
who has no moustache. And on the occasion of this kiss,
if one of them touches the teeth, the tongue, and the palate
of the other, with his or her tongue, it is called the
`fighting of the tongue'.
In the same way, the pressing of the teeth of the one
against the mouth of the other is to be practised.
Kissing is of four kinds: moderate, contracted, pressed,
and soft, according to the different parts of the body
which are kissed, for different kinds of kisses are
appropriate for different parts of the body.
When a woman looks at the face of her lover while he
is asleep and kisses it to show her intention or desire, it is
called a `kiss that kindles love'.
When a woman kisses her lover while he is engaged in
business, or while he is quarrelling with her, or while he
is looking at something else, so that his mind may be
turned away, it is called a `kiss that turns away'.
When a lover coming home late at night kisses his
beloved, who is asleep on her bed, in order to show her his
desire, it is called a `kiss that awakens'. On such an
occasion the woman may pretend to be asleep at the time
of her lover's arrival, so that she may know his intention
and obtain respect from him.
When a person kisses the reflection of the person he
loves in a mirror, in water, or on a wall, it is called a `kiss
showing the intention'.
When a person kisses a child sitting on his lap, or a
picture, or an image, or figure, in the presence of the
person beloved by him, it is called a `transferred kiss'.
When at night at a theatre, or in an assembly of caste
men, a man coming up to a woman kisses a finger of her
hand if she be standing, or a toe of her foot if she be
sitting, or when a woman is shampooing her lover's body,
places her face on his thigh (as if she was sleepy) so as to
inflame his passion, and kisses his thigh or great toe, it is
called a `demonstrative kiss'.
There is also a verse on this subject as follows:
`Whatever things may be done by one of the lovers to
the other, the same should be returned by the other, i.e. if
the woman kisses him he should kiss her in return, if she
strikes him he should also strike her in return.'
CHAPTER IV
ON PRESSING, OR MARKING, OR SCRATCHING
WITH THE NAILS
WHEN love becomes intense, pressing with the nails or
scratching the body with them is practised, and it is done
on the following occasions: on the first visit; at the time
of setting out on a journey; on the return from a journey;
at the time when an angry lover is reconciled; and lastly
when the woman is intoxicated.
But pressing with the nails is not a usual thing except
with those who are intensely passionate, i.e. full of
passion. It is employed, together with biting, by those to
whom the practice is agreeable.
Pressing with the nails is of the eight following kinds,
according to the forms of the marks which are produced:
) Sounding
) Half moon
) A circle
) A line
) A tiger's nail or claw
) A peacock's foot
) The jump of a hare
) The leaf of a blue lotus
The places that are to be pressed with the nails are as
follows: the arm pit, the throat, the breasts, the lips, the
jaghana, or middle parts of the body, and the thighs. But
Suvarnanabha is of opinion that when the impetuosity
of passion is excessive, the places need not be considered.
The qualities of good nails are that they should be
bright, well set, clean, entire, convex, soft, and glossy in
appearance. Nails are of three kinds according to their
size:
Small
Middling
Large
Large nails, which give grace to the hands, and attract
the hearts of women from their appearance, are possessed
by the Bengalees.
Small nails, which can be used in various ways, and are
to be applied only with the object of giving pleasure, are
possessed by the people of the southern districts.
Middling nails, which contain the properties of both the
above kinds, belong to the people of the Maharashtra.
When a person presses the chin, the breasts, the lower
lip, or the jaghana of another so softly that no scratch or
mark is left, but only the hair on the body becomes erect
from the touch of the nails, and the nails themselves make
a sound, it is called a `sounding or pressing with the nails'.
This pressing is used in the case of a young girl when
her lover shampoos her, scratches her head, and wants to
trouble or frighten her.
The curved mark with the nails, which is impressed on
the neck and the breasts, is called the `half moon'.
When the half moons are impressed opposite to each
other, it is called a `circle'. This mark with the nails is
generally made on the navel, the small cavities about the
buttocks, and on the joints of the thigh.
A mark in the form of a small line, and which can be
made on any part of the body, is called a `line'.
This same line, when it is curved, and made on the
breast, is called a `tiger's nail'.
When a curved mark is made on the breast by means of
the five nails, it is called a `peacock's foot'. This mark is
made with the object of being praised, for it requires a
great deal of skill to make it properly.
When five marks with the nails are made close to one
another near the nipple of the breast, it is called `the jump
of a hare'.
A mark made on the breast or on the hips in the form of
a leaf of the blue lotus is called the `leaf of a blue lotus'.
When a person is going on a journey, and makes a mark
on the thighs, or on the breast, it is called a `token of
remembrance'. On such an occasion three or four lines are
impressed close to one another with the nails.
Here ends the marking with the nails. Marks of other
kinds than the above may also be made with the nails, for
the ancient authors say that, as there are innumerable
degrees of skill among men (the practice of this art being
known to all), so there are innumerable ways of making
these marks. And as pressing or marking with the nails is
independent of love, no one can say with certainty how
many different kinds of marks with the nails do actually
exist. The reason of this is, Vatsyayana says, that as
variety is necessary in love, so love is to be Produced by
means of variety. It is on this account that courtesans,
who are well acquainted with various ways and means,
become so desirable, for if variety is sought in all the arts
and amusements, such as archery and others, how much
more should it be sought after in the present case.
The marks of the nails should not be made on married
women, but particular kinds of marks may be made on
their private parts for the remembrance and increase of
love.
There are also some verses on the subject, as follows:
`The love of a woman who sees the marks of nails on
the private parts of her body, even though they are old and
almost worn out, becomes again fresh and new. If there be
no marks of nails to remind a person of the passages of
love, then love is lessened in the same way as when no
union takes place for a long time.'
Even when a stranger sees at a distance a young woman
with the marks of nails on her breast, he is filled with love
and respect for her.
A man, also, who carries the marks of nails and teeth on
some parts of his body, influences the mind of a woman,
even though it be ever so firm. In short, nothing tends to
increase love so much as the effects of marking with the
nails, and biting.
CHAPTER V
ON BITING, AND THE MEANS TO BE EMPLOYED
WITH REGARD
TO WOMEN OF DIFFERENT COUNTRIES
ALL the places that can be kissed are also the places
that can be bitten, except the upper lip, the interior of the
mouth, and the eyes.
The qualities of good teeth are as follows: They should
be equal, possessed of a pleasing brightness, capable of
being coloured, of proper proportions, unbroken, and with
sharp ends.
The defects of teeth on the other hand are that they are
blunt, protruding from the gums, rough, soft, large, and
loosely set.
The following are the different kinds of biting:
The hidden bite
The swollen bite
The point
The line of points
The coral and the jewel
The line of jewels
The broken cloud
The biting of the boar
The biting, which is shown only by the excessive
redness of the skin that is bitten, is called the `hidden
bite'.
When the skin is pressed down on both sides, it is
called the `swollen bite'.
When a small portion of the skin is bitten with two teeth
only, it is called the `point'.
When such small portions of the skin are bitten with all
the teeth, it is called the `line of points'.
The biting, which is done by bringing together the teeth
and the lips, is called the `coral and the jewel'. The lip is
the coral, and the teeth the jewel.
When biting is done with all the teeth, it is called the
`line of jewels'.
The biting, which consists of unequal risings in a circle,
and which comes from the space between the teeth, is
called the `broken cloud'. This is impressed on the breasts.
The biting, which consists of many broad rows of marks
near to one another, and with red intervals, is called the
`biting of a boar'. This is impressed on the breasts and the
shoulders; and these two last modes of biting are peculiar
to persons of intense passion.
The lower lip is the place on which the `hidden bite', the
swollen bite', and the `point' are made; again the `swollen
bite' and the `coral and the jewel' bite are done on the
cheek.
Kissing, pressing with the nails, and biting are the
ornaments of the left cheek, and when the word cheek is
used it is to be understood as the left cheek.
Both the `line of points' and the `line of jewels' are to be
impressed on the throat, the arm pit, and the joints of the
thighs; but the `line of points' alone is to be impressed on
the forehead and the thighs.
The marking with the nails, and the biting of the
following things - an ornament of the forehead, an ear
ornament, a bunch of flowers, a betel leaf, or a tamala
leaf, which are worn by, or belong to the woman that is
beloved - are signs of the desire of enjoyment.
Here end the different kinds of biting.
In the affairs of love a man should do such things as are
agreeable to the women of different countries.
The women of the central countries (i.e. between the
Ganges and the Jumna) are noble in their character, not
accustomed to disgraceful practices, and dislike pressing
the nails and biting.
The women of the Balhika country are gained over by
striking. The women of Avantika are fond of foul
pleasures, and have not good manners. The women of the
Maharashtra are fond of practising the sixty-four arts, they
utter low and harsh words, and like to be spoken to in the
same way, and have an impetuous desire of enjoyment.
The women of Pataliputra (i.e. the modern Patna) are of
the same nature as the women of the Maharashtra, but
show their likings only in secret. The women of the
Dravida country, though they are rubbed and pressed
about at the time of sexual enjoyment, have a slow fall of
semen, that is they are very slow in the act of coition. The
women of Vanavasi are moderately passionate, they go
through every kind of enjoyment, cover their bodies, and
abuse those who utter low, mean and harsh words. The
women of Avanti hate kissing, marking with the nails,
and biting, but they have a fondness for various kinds of
sexual union. The women of Malwa like embracing and
kissing, but not wounding, and they are gained over by
striking.
The women of Abhira, and those of the country about
the Indus and five rivers (i.e. the Punjab), are gained over
by the Auparishtaka or mouth congress. The women of
Aparatika are full of passion, and make slowly the sound
`Sit'. The women of the Lat country have even more
impetuous desire, and also make the sound `Sit'. The
women of the Stri Rajya, and of Koshola (Oude), are full
of impetuous desire, their semen falls in large quantities
and they are fond of taking medicine to make it do so. The
women of the Andhra country have tender bodies, they are
fond of enjoyment, and have a liking for voluptuous
pleasures. The women of Ganda have tender bodies, and
speak sweetly.
Now Suvarnanabha is of opinion that that which is
agreeable to the nature of a particular person, is of more
consequence than that which is agreeable to a whole
nation, and that therefore the peculiarities of the country
should not be observed in such cases. The various
pleasures, the dress, and the sports of one country are in
time borrowed by another, and in such a case these things
must be considered as belonging originally to that
country.
Among the things mentioned above, viz. embracing,
kissing, etc., those which increase passion should be done
first, and those which are only for amusement or variety
should be done afterwards.
There are also some verses on this subject as follows:
`When a man bites a woman forcibly, she should
angrily do the same to him with double force. Thus a
"point" should be returned with a "line of points", and a
"line of points" with a "broken cloud", and if she be
excessively chafed, she should at once begin a love
quarrel with him. At such a time she should take hold of
her lover by the hair, and bend his head down, and kiss
his lower lip, and then, being intoxicated with love, she
should shut her eyes and bite him in various places. Even
by day, and in a place of public resort, when her lover
shows her any mark that she may have inflicted on his
body, she should smile at the sight of it, and turning her
face as if she were going to chide him, she should show
him with an angry look the marks on her own body that
have been made by him.
Thus if men and women act according to each other's
liking, their love for each other will not be lessened even
in one hundred years.'
CHAPTER VI
OF THE DIFFERENT WAYS OF LYING DOWN,
AND VARIOUS KINDS OF CONGRESS
On the occasion of a `high congress' the Mrigi (Deer)
woman should lie down in such a way as to widen her
yoni, while in a `low congress' the Hastini (Elephant)
woman should lie down so as to contract hers. But in an
`equal congress' they should lie down in the natural
position. What is said above concerning the Mrigi and the
Hastini applies also to the Vadawa (Mare) woman. In a
`low congress the woman should particularly make use of
medicine, to cause her desires to be satisfied quickly.
The Deer-woman has the following three ways of lying
down:
The widely opened position
The yawning position
The position of the wife of Indra
When she lowers her head and raises her middle parts,
it is called the `widely opened position'. At such a time
the man should apply some unguent, so as to make the
entrance easy.
When she raises her thighs and keeps them wide apart
and engages in congress, it is called the `yawning
position'.
When she places her thighs with her legs doubled on
them upon her sides, and thus engages in congress, it is
called the position of Indrani and this is learnt only by
practice.
The position is also useful in the case of the `highest
congress'.
The `clasping position' is used in `low congress', and in
the `lowest congress', together with the `pressing position',
the `twining position', and the `mare's position'.
When the legs of both the male and the female are
stretched straight out over each other, it is called the
`clasping position'. It is of two kinds, the side position and
the supine position, according to the way in which they lie
down. In the side position the male should invariably lie
on his left side, and cause the woman to lie on her right
side, and this rule is to be observed in lying down with all
kinds of women.
When, after congress has begun in the clasping
position, the woman presses her lover with her thighs, it
is called the `pressing position'.
When the woman places one of her thighs across the
thigh of her lover it is called the `twining position'.
When a woman forcibly holds in her yoni the lingam
after it is in, it is called the `mare's position'. This is learnt
by practice only, and is chiefly found among the women
of the Andhra country.
The above are the different ways of lying down,
mentioned by Babhravya. Suvarnanabha, however, gives
the following in addition:
When the female raises both of her thighs straight up,
it is called the `rising position'.
When she raises both of her legs, and places them on
her lover's shoulders, it is called the `yawning position'.
When the legs are contracted, and thus held by the lover
before his bosom, it is called the `pressed position'.
When only one of her legs is stretched out, it is called
the `half pressed position'.
When the woman places one of her legs on her lover's
shoulder, and stretches the other out, and then places the
latter on his shoulder, and stretches out the other, and
continues to do so alternately, it is called the `splitting of
a bamboo'.
When one of her legs is placed on the head, and the
other is stretched out, it is called the `fixing of a nail'. This
is learnt by practice only.
When both the legs of the woman are contracted, and
placed on her stomach, it is called the `crab's position'.
When the thighs are raised and placed one upon the
other, it is called the `packed position'.
When the shanks are placed one upon the other, it is
called the `lotus-like position'.
When a man, during congress, turns round, and enjoys
the woman without leaving her, while she embraces him
round the back all the time, it is called the `turning
position', and is learnt only by practice.
Thus, says Suvarnanabha, these different ways of lying
down, sitting, and standing should be practised in water,
because it is easy to do so therein. But Vatsyayana is of
opinion that congress in water is improper, because it is
prohibited by the religious law.
When a man and a woman support themselves on each
other's bodies, or on a wall, or pillar, and thus while
standing engage in congress, it is called the `supported
congress'.
When a man supports himself against a wall, and the
woman, sitting on his hands joined together and held
underneath her, throws her arms round his neck, and
putting her thighs alongside his waist, moves herself by
her feet, which are touching the wall against which the
man is leaning, it is called the `suspended congress'.
When a woman stands on her hands and feet like a
quadruped, and her lover mounts her like a bull, it is
called the `congress of a cow'. At this time everything that
is ordinarily done on the bosom should be done on the
back.
In the same way can be carried on the congress of a
dog, the congress of a goat, the congress of a deer, the
forcible mounting of an ass, the congress of a cat, the
jump of a tiger, the pressing of an elephant, the rubbing of
a boar, and the mounting of a horse. And in all these cases
the characteristics of these different animals should be
manifested by acting like them.
When a man enjoys two women at the same time, both
of whom love him equally, it is called the `united
congress'.
When a man enjoys many women altogether, it is called
the `congress of a herd of cows'.
The following kinds of congress-sporting in water, or
the congress of an elephant with many female elephants
which is said to take place only in the water, the congress
of a collection of goats, the congress of a collection of
deer take place in imitation of these animals.
In Gramaneri many young men enjoy a woman that may
be married to one of them, either one after the other, or at
the same time. Thus one of them holds her, another enjoys
her, a third uses her mouth, a fourth holds her middle part,
and in this way they go on enjoying her several parts
alternately.
The same things can be done when several men are
sitting in company with one courtesan, or when one
courtesan is alone with many men. In the same way this
can be done by the women of the king's harem when they
accidentally get hold of a man.
The people in the Southern countries have also a
congress in the anus, that is called the `lower congress'.
Thus ends the various kinds of congress. There are also
two verses on the subject as follows:
`An ingenious person should multiply the kinds of
congress after the fashion of the different kinds of beasts
and of birds. For these different kinds of congress,
performed according to the usage of each country, and the
liking of each individual, generate love, friendship, and
respect in the hearts of women.'
CHAPTER VII
OF THE VARIOUS MODES OF STRIKING, AND OF
THE SOUNDS APPROPRIATE TO THEM
SEXUAL intercourse can be compared to a quarrel, on
account of the contrarieties of love and its tendency to
dispute. The place of striking with passion is the body,
and on the body the special places are:
The shoulders
The head
The space between the breasts
The back
The jaghana, or middle part of the body
The sides
Striking is of four kinds:
Striking with the back of the hand
Striking with the fingers a little contracted
Striking with the fist
Striking with the open palm of the hand
On account of its causing pain, striking gives rise to the
hissing sound, which is of various kinds, and to the eight
kinds of crying:
The sound Hin
The thundering sound
The cooing sound
The weeping sound
The sound Phut
The sound Phât
The sound Sût
The sound Plât
Besides these, there are also words having a meaning,
such as `mother', and those that are expressive of
prohibition, sufficiency, desire of liberation, pain or
praise, and to which may be added sounds like those of
the dove, the cuckoo, the green pigeon, the parrot, the bee,
the sparrow, the flamingo, the duck, and the quail, which
are all occasionally made use of.
Blows with the fist should be given on the back of the
woman while she is sitting on the lap of the man, and she
should give blows in return, abusing the man as if she
were angry, and making the cooing and the weeping
sounds. While the woman is engaged in congress the
space between the breasts should be struck with the back
of the hand, slowly at first, and then proportionately to the
increasing excitement, until the end.
At this time the sounds Hin and others may be made,
alternately or optionally, according to habit. When the
man, making the sound Phât, strikes the woman on the
head, with the fingers of his hand a little contracted, it is
called Prasritaka, which means striking with the fingers of
the hand a little contracted. In this case the appropriate
sounds are the cooing sound, the sound Phât and the
sound Phut in the interior of the mouth, and at the end of
congress the sighing and weeping sounds. The sound Phât
is an imitation of the sound of a bamboo being split, while
the sound Phut is like the sound made by something
falling into water. At all times when kissing and such like
things are begun, the woman should give a reply with a
hissing sound. During the excitement when the woman is
not accustomed to striking, she continually utters words
expressive of prohibition, sufficiently, or desire of
liberation, as well as the words `father', `mother',
intermingled with the sighing, weeping and thundering
sounds. Towards the conclusion of the congress, the
breasts, the jaghana, and the sides of the woman should be
pressed with the open palms of the hand, with some force,
until the end of it, and then sounds like those of the quail
or the goose should be made.
There are two verses on the subject as follows:
`The characteristics of manhood are said to consist of
roughness and impetuosity, while weakness, tenderness,
sensibility, and an inclination to turn away from
unpleasant things are the distinguishing marks of
womanhood. The excitement of passion, and peculiarities
of habit may sometimes cause contrary results to appear,
but these do not last long, and in the end the natural state
is resumed.'
The wedge on the bosom, the scissors on the head, the
piercing instrument on the cheeks, and the pinchers on the
breasts and sides, may also be taken into consideration
with the other four modes of striking, and thus give eight
ways altogether. But these four ways of striking with
instruments are peculiar to the people of the southern
countries, and the marks caused by them are seen on the
breasts of their women. They are local peculiarities, but
Vatsyayana is of opinion that the practice of them is
painful, barbarous, and base, and quite unworthy of
imitation.
In the same way anything that is a local peculiarity
should not always be adopted elsewhere, and even in the
place where the practice is prevalent, excess of it should
always be avoided. Instances of the dangerous use of them
may be given as follows. The king of the Panchalas killed
the courtesan Madhavasena by means of the wedge during
congress. King Satakarni Satavahana of the Kuntalas
deprived his great Queen Malayavati of her life by a pair
of scissors, and Naradeva, whose hand was deformed,
blinded a dancing girl by directing a piercing instrument
in a wrong way.
There are also two verses on the subject as follows:
`About these things there cannot be either enumeration
or any definite rule. Congress having once commenced,
passion alone gives birth to all the acts of the parties.'
`Such passionate actions and amorous gesticulations or
movements, which arise on the spur of the moment, and
during sexual intercourse, cannot be defined, and are as
irregular as dreams. A horse having once attained the fifth
degree of motion goes on with blind speed, regardless of
pits, ditches, and posts in his way; and in the same
manner a loving pair become blind with passion in the
heat of congress, and go on with great impetuosity, paying
not the least regard to excess. For this reason one who is
well acquainted with the science of love, and knowing his
own strength, as also the tenderness, impetuosity, and
strength of the young women, should act accordingly. The
various modes of enjoyment are not for all times or for all
persons, but they should only be used at the proper time.
and in the proper countries and places.'
CHAPTER VIII
ABOUT WOMEN ACTING THE PART OF A MAN;
AND OF THE WORK OF A MAN
WHEN a woman sees that her lover is fatigued by
constant congress, without having his desire satisfied, she
should, with his permission, lay him down upon his back,
and give him assistance by acting his part. She may also
do this to satisfy the curiosity of her lover, or her own
desire of novelty.
There are two ways of doing this, the first is when
during congress she turns round, and gets on the top of
her lover, in such a manner as to continue the congress,
without obstructing the pleasure of it; and the other is
when she acts the man's part from the beginning. At such
a time, with flowers in her hair hanging loose, and her
smiles broken by hard breathings, she should press upon
her lover's bosom with her own breasts, and lowering her
head frequently, should do in return the same actions
which he used to do before, returning his blows and
chaffing him, should say, `I was laid down by you, and
fatigued with hard congress, I shall now therefore lay you
down in return.' She should then again manifest her own
bashfulness, her fatigue, and her desire of stopping the
congress. In this way she should do the work of a man,
which we shall presently relate.
Whatever is done by a man for giving pleasure to a
woman is called the work of a man, and is as follows:
While the woman is lying on his bed, and is as it were
abstracted by his conversation, he should loosen the knot
of her undergarments, and when she begins to dispute
with him, he should overwhelm her with kisses. Then
when his lingam is erect he should touch her with his
hands in various places, and gently manipulate various
parts of the body. If the woman is bashful, and if it is the
first time that they have come together, the man should
place his hands between her thighs, which she would
probably keep close together, and if she is a very young
girl, he should first get his hands upon her breasts, which
she would probably cover with her own hands, and under
her armpits and on her neck. If however she is a seasoned
woman, he should do whatever is agreeable either to him
or to her, and whatever is fitting for the occasion. After
this he should take hold of her hair, and hold her chin in
his fingers for the purpose of kissing her. On this, if she
is a young girl, she will become bashful and close her
eyes. Anyhow he should gather from the action of the
woman what things would be pleasing to her during
congress.
Here Suvarnanabha says that while a man is doing to
the woman what he likes best during congress, he should
always make a point of pressing those parts of her body
on which she turns her eyes.
The signs of the enjoyment and satisfaction of the
woman are as follows: her body relaxes, she closes her
eyes, she puts aside all bashfulness, and shows increased
willingness to unite the two organs as closely together as
possible. On the other hand, the signs of her want of
enjoyment and of failing to be satisfied are as follows: she
shakes her hands, she does not let the man get up, feels
dejected, bites the man, kicks him, and continues to go on
moving after the man has finished. In such cases the man
should rub the yoni of the woman with his hand and
fingers (as the elephant rubs anything with his trunk)
before engaging in congress, until it is softened, and after
that is done he should proceed to put his lingam into her.
The acts to be done by the man are:
Moving forward
Friction or churning
Piercing
Rubbing
Pressing
Giving a blow
The blow of a boar
The blow of a bull
The sporting of a sparrow
When the organs are brought together properly and
directly it is called `moving the organ forward'.
When the lingam is held with the hand, and turned all
round in the yoni, it is called `churning'.
When the yoni is lowered, and the upper part of it is
struck with the lingam, it is called `piercing'.
When the same thing is done on the lower part of the
yoni, it is called `rubbing'.
When the yoni is pressed by the lingam for a long time,
it is called `pressing'.
When the lingam is removed to some distance from the
yoni, and then forcibly strikes it, it is called `giving a
blow'.
When only one part of the yoni is rubbed with the
lingam, it is called the `blow of a boar'.
When both sides of the yoni are rubbed in this way, it
is called the `blow of a bull'.
When the lingam is in the yoni, and moved up and
down frequently, and without being taken out, it is called
the `sporting of a sparrow'. This takes place at the end of
congress.
When a woman acts the part of a man, she has the
following things to do in addition to the nine given above:
The pair of tongs
The top
The swing
When the woman holds the lingam in her yoni, draws it
in, presses it, and keeps it thus in her for a long time, it is
called the `pair of tongs'.
When, while engaged in congress, she turns round like
a wheel, it is called the `top'. This is learnt by practice
only.
When, on such an occasion, the man lifts up the middle
part of his body, and the woman turns round her middle
part, it is called the `swing'.
When the woman is tired, she should place her forehead
on that of her lover, and should thus take rest without
disturbing the union of the organs, and when the woman
has rested herself the man should turn round and begin the
congress again.
There are also some verses on the subject as follows:
`Though a woman is reserved, and keeps her feelings
concealed; yet when she gets on the top of a man, she then
shows all her love and desire. A man should gather from
the actions of the woman of what disposition she is, and
in what way she likes to be enjoyed.
A woman during her monthly courses, a woman who
has been lately confined, and a fat woman should not be
made to act the part of a man.'
CHAPTER IX
OF THE AUPARISHTAKA OR MOUTH CONGRESS
THERE are two kinds of eunuchs, those that are
disguised as males, and those that are disguised as
females. Eunuchs disguised as females imitate their dress,
speech, gestures, tenderness, timidity, simplicity, softness
and bashfulness. The acts that are done on the jaghana or
middle parts of women, are done in the mouths of these
eunuchs, and this is called Auparishtaka. These eunuchs
derive their imaginable pleasure, and their livelihood from
this kind of congress, and they lead the life of courtesans.
So much concerning eunuchs disguised as females.
Eunuchs disguised as males keep their desires secret,
and when they wish to do anything they lead the life of
shampooers. Under the pretence of shampooing, a eunuch
of this kind embraces and draws towards himself the
thighs of the man whom he is shampooing, and after this
he touches the joints of his thighs and his jaghana, or
central portions of his body. Then, if he finds the lingam
of the man erect, he presses it with his hands and chaffs
him for getting into that state. If after this, and after
knowing his intention, the man does not tell the eunuch to
proceed, then the latter does it of his own accord and
begins the congress. If however he is ordered by the man
to do it, then he disputes with him, and only consents at
last with difficulty.
The following eight things are then done by the eunuch
one after the other:
The nominal congress
Biting the sides
Pressing outside
Pressing inside
Kissing
Rubbing
Sucking a mango fruit
Swallowing up
At the end of each of these, the eunuch expresses his
wish to stop, but when one of them is finished, the man
desires him to do another, and after that is done, then the
one that follows it, and so on.
When, holding the man's lingam with his hand, and
placing it between his lips, the eunuch moves about his
mouth, it is called the `nominal congress'.
When, covering the end of the lingam with his fingers
collected together like the bud of a plant or flower, the
eunuch presses the sides of it with his lips, using his teeth
also, it is called `biting the sides'.
When, being desired to proceed, the eunuch presses the
end of the lingam with his lips closed together, and kisses
it as if he were drawing it out, it is called the `outside
pressing'.
When, being asked to go on, he puts the lingam further
into his mouth, and presses it with his lips and then takes
it out, it is called the `inside pressing'.
When, holding the lingam in his hand, the eunuch
kisses it as if he were kissing the lower lip, it is called
`kissing'.
When, after kissing it, he touches it with his tongue
everywhere, and passes the tongue over the end of it, it is
called `rubbing'.
When, in the same way, he puts the half of it into his
mouth, and forcibly kisses and sucks it, this is called
`sucking a mango fruit'.
And lastly, when, with the consent of the man, the
eunuch puts the whole lingam into his mouth, and presses
it to the very end, as if he were going to swallow it up, it
is called `swallowing up'.
Striking, scratching, and other things may also be done
during this kind of congress.
The Auparishtaka is practised also by unchaste and
wanton women, female attendants and serving maids, i.e.
those who are not married to anybody, but who live by
shampooing.
The Acharyas (i.e. ancient and venerable authors) are of
opinion that this Auparishtaka is the work of a dog and
not of a man, because it is a low practice, and opposed to
the orders of the Holy Writ, and because the man himself
suffers by bringing his lingam into contact with the
mouths of eunuchs and women. But Vatsyayana says that
the orders of the Holy Writ do not affect those who resort
to courtesans, and the law prohibits the practice of the
Auparishtaka with married women only. As regards the
injury to the male, that can be easily remedied.
The people of Eastern India do not resort to women who
practise the Auparishtaka.
The people of Ahichhatra resort to such women, but do
nothing with them, so far as the mouth is concerned.
The people of Saketa do with these women every kind
of mouth congress, while the people of Nagara do not
practise this, but do every other thing.
The people of the Shurasena country, on the southern
bank of the Jumna, do everything without any hesitation,
for they say that women being naturally unclean, no one
can be certain about their character, their purity, their
conduct, their practices, their confidences, or their speech.
They are not however on this account to be abandoned,
because religious law, on the authority of which they are
reckoned pure, lays down that the udder of a cow is clean
at the time of milking, though the mouth of a cow, and
also the mouth of her calf, are considered unclean by the
Hindoos. Again a dog is clean when he seizes a deer in
hunting, though food touched by a dog is otherwise
considered very unclean. A bird is clean when it causes a
fruit to fall from a tree by pecking at it, though things
eaten by crows and other birds are considered unclean.
And the mouth of a woman is clean for kissing and such
like things at the time of sexual intercourse. Vatsyayana
moreover thinks that in all these things connected with
love, everybody should act according to the custom of his
country, and his own inclination.
There are also the following verses on the subject:
`The male servants of some men carry on the mouth
congress with their masters. It is also practised by some
citizens, who know each other well, among themselves.
Some women of the harem, when they are amorous, do
the acts of the mouth on the yonis of one another, and
some men do the same thing with women. The way of
doing this (i.e. of kissing the yoni) should be known from
kissing the mouth. When a man and woman lie down in
an inverted order, i.e. with the head of the one towards the
feet of the other and carry on this congress, it is called the
"congress of a crow".'
For the sake of such things courtesans abandon men
possessed of good qualities, liberal and clever, and
become attached to low persons, such as slaves and
elephant drivers. The Auparishtaka, or mouth congress,
should never be done by a learned Brahman, by a minister
that carries on the business of a state, or by a man of good
reputation, because though the practice is allowed by the
Shastras, there is no reason why it should be carried on,
and need only be practised in particular cases. As for
instance, the taste, and the strength, and the digestive
qualities of the flesh of dogs are mentioned in works on
medicine, but it does not therefore follow that it should be
eaten by the wise. In the same way there are some men,
some places and some times, with respect to which these
practices can be made use of. A man should therefore pay
regard to the place, to the time, and to the practice which
is to be carried out, as also as to whether it is agreeable to
his nature and to himself, and then he may or may not
practise these things according to circumstances. But after
all, these things being done secretly, and the mind of the
man being fickle, how can it be known what any person
will do at any particular time and for any particular
purpose.
CHAPTER X
OF THE WAY HOW TO BEGIN AND HOW TO END
THE CONGRESS. DIFFERENT KINDS OF
CONGRESS AND LOVE QUARRELS
IN the pleasure-room, decorated with flowers, and
fragrant with perfumes, attended by his friends and
servants, the citizen should receive the woman, who will
come bathed and dressed, and will invite her to take
refreshment and to drink freely. He should then seat her
on his left side, and holding her hair, and touching also
the end and knot of her garment, he should gently
embrace her with his right arm. They should then carry on
an amusing conversation on various subjects, and may
also talk suggestively of things which would be
considered as coarse, or not to be mentioned generally in
society. They may then sing, either with or without
gesticulations, and play on musical instruments, talk
about the arts, and persuade each other to drink. At last
when the woman is overcome with love and desire, the
citizen should dismiss the people that may be with him,
giving them flowers, ointments, and betel leaves, and then
when the two are left alone, they should proceed as has
been already described in the previous chapters.
Such is the beginning of sexual union. At the end of the
congress, the lovers with modesty, and not looking at each
other, should go separately to the washing-room. After
this, sitting in their own places, they should eat some betel
leaves, and the citizen should apply with his own hand to
the body of the woman some pure sandal wood ointment,
or ointment of some other kind. He should then embrace
her with his left arm, and with agreeable words should
cause her to drink from a cup held in his own hand, or he
may give her water to drink. They can then eat
sweetmeats, or anything else, according to their likings
and may drink fresh juice, soup, gruel, extracts of meat,
sherbet, the juice of mango fruits, the extract of the juice
of the citron tree mixed with sugar, or anything that may
be liked in different countries, and known to be sweet,
soft, and pure. The lovers may also sit on the terrace of the
palace or house, and enjoy the moonlight, and carry on an
agreeable conversation. At this time, too, while the
woman lies in his lap, with her face towards the moon, the
citizen should show her the different planets, the morning
star, the polar star, and the seven Rishis, or Great Bear.
This is the end of sexual union.
Congress is of the following kinds:
Loving congress
Congress of subsequent love
Congress of artificial love
Congress of transferred love
Congress like that of eunuchs
Deceitful congress
Congress of spontaneous love
When a man and a woman, who have been in love with
each other for some time, come together with great
difficulty, or when one of the two returns from a journey,
or is reconciled after having been separated on account of
a quarrel, then congress is called the `loving congress'. It
is carried on according to the liking of the lovers, and as
long as they choose.
When two persons come together, while their love for
each other is still in its infancy, their congress is called the
`congress of subsequent love'.
When a man carries on the congress by exciting himself
by means of the sixty-four ways, such as kissing, etc., etc.,
or when a man and a woman come together, though in
reality they are both attached to different persons, their
congress is then called `congress of artificial love'. At this
time all the ways and means mentioned in the Kama
Shastra should be used.
When a man, from the beginning to the end of the
congress, though having connection with the woman,
thinks all the time that he is enjoying another one whom
he loves, it is called the `congress of transferred love'.
Congress between a man and a female water carrier, or
a female servant of a caste lower than his own, lasting
only until the desire is satisfied, is called `congress like
that of eunuchs'. Here external touches, kisses, and
manipulation are not to be employed.
The congress between a courtesan and a rustic, and that
between citizens and the women of villages, and
bordering countries, is called `deceitful congress'.
The congress that takes place between two persons who
are attached to one another, and which is done according
to their own liking is called `spontaneous congress'.
Thus end the kinds of congress.
We shall now speak of love quarrels.
A woman who is very much in love with a man cannot
bear to hear the name of her rival mentioned, or to have
any conversation regarding her, or to be addressed by her
name through mistake. If such takes place, a great quarrel
arises, and the woman cries, becomes angry, tosses her
hair about, strikes her lover, falls from her bed or seat,
and, casting aside her garlands and ornaments, throws
herself down on the ground.
At this time, the lover should attempt to reconcile her
with conciliatory words, and should take her up carefully
and place her on her bed. But she, not replying to his
questions, and with increased anger, should bend down
his head by pulling his hair, and having kicked him once,
twice, or thrice on his arms, head, bosom or back, should
then proceed to the door of the room. Dattaka says that
she should then sit angrily near the door and shed tears,
but should not go out, because she would be found fault
with for going away. After a time, when she thinks that
the conciliatory words and actions of her lover have
reached their utmost, she should then embrace him,
talking to him with harsh and reproachful words, but at
the same time showing a loving desire for congress.
When the woman is in her own house, and has
quarrelled with her lover, she should go to him and show
how angry she is, and leave him. Afterwards the citizen
having sent the Vita, the Vidushaka or the Pithamarda to
pacify her, she should accompany them back to the house,
and spend the night with her lover.
Thus end the love quarrels.
In conclusion.
A man, employing the sixty-four means mentioned by
Babhravya, obtains his object, and enjoys the woman of
the first quality. Though he may speak well on other
subjects, if he does not know the sixty-four divisions, no
great respect is paid to him in the assembly of the learned.
A man, devoid of other knowledge, but well acquainted
with the sixty-four divisions, becomes a leader in any
society of men and women. What man will not respect the
sixty-four arts, considering they are respected by the
learned, by the cunning, and by the courtesans. As the
sixty-four arts are respected, are charming, and add to the
talent of women, they are called by the Acharyas dear to
women. A man skilled in the sixty-four arts is looked
upon with love by his own wife, by the wives of others,
and by courtesans.
PART 3
CHAPTER I
ON MARRIAGE
WHEN a girl of the same caste, and a virgin, is married
in accordance with the precepts of Holy Writ, the results
of such a union are the acquisition of Dharma and Artha,
offspring, affinity, increase of friends, and untarnished
love. For this reason a man should fix his affections upon
a girl who is of good family, whose parents are alive, and
who is three years or more younger than himself. She
should be born of a highly respectable family, possessed
of wealth, well connected, and with many relations and
friends. She should also be beautiful, of a good
disposition, with lucky marks on her body, and with good
hair, nails, teeth, ears, eyes and breasts, neither more nor
less than they ought to be, and no one of them entirely
wanting, and not troubled with a sickly body. The man
should, of course, also possess these qualities himself. But
at all events, says Ghotakamukha, a girl who has been
already joined with others (i.e. no longer a maiden) should
never be loved, for it would be reproachable to do such a
thing.
Now in order to bring about a marriage with such a girl
as described above, thee parents and relations of the man
should exert themselves, as also such friends on both sides
as may be desired to assist in the matter. These friends
should bring to the notice of the girl's parents, the faults,
both present and future, of all the other men that may
wish to marry her, and should at the same time extol even
to exaggeration all the excellencies, ancestral, and
paternal, of their friend, so as to endear him to them, and
particularly to those that may be liked by the girl's mother.
One of the friends should also disguise himself as an
astrologer, and declare the future good fortune and wealth
of his friend by showing the existence of all the lucky
omens and signs, the good influence of planets, the
auspicious entrance of the sun into a sign of the Zodiac,
propitious stars and fortunate marks on his body. Others
again should rouse the jealousy of the girl's mother by
telling her that their friend has a chance of getting from
some other quarter even a better girl than hers.
A girl should be taken as a wife, as also given in
marriage, when fortune, signs, omens, and the words of
others are favourable, for, says Ghotakamukha, a man
should not marry at any time he likes. A girl who is
asleep, crying, or gone out of the house when sought in
marriage, or who is betrothed to another, should not be
married. The following also should be avoided:
) One who is kept concealed
) One who has an ill-sounding name
) One who has her nose depressed
) One who has her nostril turned up
) One who is formed like a male
) One who is bent down
) One who has crooked thighs
) One who has a projecting forehead
) One who has a bald head
) One who does not like purity
) One who has been polluted by another
) One who is affected with the Gulma
) One who is disfigured in any way
) One who has fully arrived at puberty
) One who is a friend
) One who is a younger sister
) One who is a Varshakari
In the same way a girl who is called by the name of one
of the twenty-seven stars, or by the name of a tree, or of a
river, is considered worthless, as also a girl whose name
ends in `r' or `l'. But some authors say that prosperity is
gained only by marrying that girl to whom one becomes
attached, and that therefore no other girl but the one who
is loved should be married by anyone.
When a girl becomes marriageable her parents should
dress her smartly, and should place her where she can be
easily seen by all. Every afternoon, having dressed her and
decorated her in a becoming manner, they should send her
with her female companions to sports, sacrifices, and
marriage ceremonies, and thus show her to advantage in
society, because she is a kind of merchandise. They
should also receive with kind words and signs of
friendliness those of an auspicious appearance who may
come accompanied by their friends and relations for the
purpose of marrying their daughter, and under some
pretext or other having first dressed her becomingly,
should then present her to them. After this they should
await the pleasure of fortune, and with this object should
appoint a future day on which a determination could be
come to with regard to their daughter's marriage. On this
occasion when the persons have come, the parents of the
girl should ask them to bathe and dine, and should say,
`Everything will take place at the proper time', and should
not then comply with the request, but should settle the
matter later.
When a girl is thus acquired, either according to the
custom of the country, or according to his own desire, the
man should marry her in accordance with the precepts of
the Holy Writ, according to one of the four kinds of
marriage.
Thus ends marriage.
There are also some verses on the subject as follows:
`Amusement in society, such as completing verses
begun by others, marriages, and auspicious ceremonies
should be carried on neither with superiors, nor inferiors,
but with our equals. That should be known as a high
connection when a man, after marrying a girl, has to serve
her and her relations afterwards like a servant, and such a
connection is censured by the good. On the other hand,
that reproachable connection, where a man, together with
his relations, lords it over his wife, is called a low
connection by the wise.
But when both the man and the woman afford mutual
pleasure to each other, and when the relatives on both
sides pay respect to one another, such is called a
connection in the proper sense of the word. Therefore a
man should contract neither a high connection by which
he is obliged to bow down afterwards to his kinsmen, nor
a low connection, which is universally reprehended by all.'
CHAPTER II
OF CREATING CONFIDENCE IN THE GIRL
FOR the first three days after marriage, the girl and her
husband should sleep on the floor, abstain from sexual
pleasures, and eat their food without seasoning it either
with alkali or salt. For the next seven days they should
bathe amidst tire sounds of auspicious musical
instruments, should decorate themselves, dine together,
and pay attention to their relations as well as to those who
may have come to witness their marriage. This is
applicable to persons of all castes. On the night of the
tenth day the man should begin in a lonely place with soft
words, and thus create confidence in the girl. Some
authors say that for the purpose of winning her over he
should not speak to her for three days, but the followers of
Babhravya are of opinion that if the man does not speak
with her for three days, the girl may be discouraged by
seeing him spiritless like a pillar, and, becoming dejected,
she may begin to despise him as a eunuch. Vatsyayana
says that the man should begin to win her over, and to
create confidence in her, but should abstain at first from
sexual pleasures. Women, being of a tender nature, want
tender beginnings, and when they are forcibly approached
by men with whom they are but slightly acquainted, they
sometimes suddenly become haters of sexual connection,
and sometimes even haters of the male sex. The man
should therefore approach the girl according to her liking,
and should make use of those devices by which he may be
able to establish himself more and more into her
confidence. These devices are as follows:
He should embrace her first of all in a way she likes
most, because it does not last for a long time.
He should embrace her with the upper part of his body
because that is easier and simpler.
If the girl is grown up, or if the man has known her for
some time, he may embrace her by the light of a lamp, but
if he is not well acquainted with her, or if she is a young
girl, he should then embrace her in darkness.
When the girl accepts the embrace, the man should put
a tambula or screw of betel nut and betel leaves in her
mouth, and if she will not take it, he should induce her to
do so by conciliatory words, entreaties, oaths, and
kneeling at her feet, for it is a universal rule that however
bashful or angry a woman may be she never disregards a
man's kneeling at her feet. At the time of giving this
tambula he should kiss her mouth softly and gracefully
without making any sound. When she is gained over in
this respect he should then make her talk, and so that she
may be induced to talk he should ask her questions about
things of which he knows or pretends to know nothing,
and which can be answered in a few words. If she does
not speak to him, he should not frighten her, but should
ask her the same thing again and again in a conciliatory
manner. If she does not then speak he should urge her to
give a reply because, as Ghotakamukha says, `all girls
hear everything said to them by men, but do not
themselves sometimes say a single word'. When she is
thus importuned, the girl should give replies by shakes of
the head, but if she has quarrelled with the man she
should not even do that. When she is asked by the man
whether she wishes for him, and whether she likes him,
she should remain silent for a long time, and when at last
importuned to reply, should give him a favourable answer
by a nod of her head. If the man is previously acquainted
with the girl he should converse with her by means of a
female friend, who may be favourable to him, and in the
confidence of both, and carry on the conversation on both
sides. On such an occasion the girl should smile with her
head bent down, and if the female friend say more on her
part than she was desired to do, she should chide her and
dispute with her. The female friend should say in jest even
what she is not desired to say by the girl, and add, `she
says so', on which the girl should say indistinctly and
prettily, `O no! I did not say so', and she should then smile
and throw an occasional glance towards the man.
If the girl is familiar with the man, she should place
near him, without saying anything, the tambula, the
ointment, or the garland that he may have asked for, or
she may tie them up in his upper garment. While she is
engaged in this, the man should touch her young breasts
in the sounding way of pressing with the nails, and if she
prevents him doing this he should say to her, ` I will not
do it again if you will embrace me', and should in this way
cause her to embrace him. While he is being embraced by
her he should pass his hand repeatedly over and about her
body. By and by he should place her in his lap, and try
more and more to gain her consent, and if she will not
yield to him he should frighten her by saying `I shall
impress marks of my teeth and nails on your lips and
breasts, and then make similar marks on my own body,
and shall tell my friends that you did them.
What will you say then?' In this and other ways, as fear
and confidence are created in the minds of children, so
should the man gain her over to his wishes.
On the second and third nights, after her confidence has
increased still more, he should feel the whole of her body
with his hands, and kiss her all over; he should also place
his hands upon her thighs and shampoo them, and if he
succeed in this he should then shampoo the joints of her
thighs. If she tries to prevent him doing this he should say
to her, `What harm is there in doing it?' and should
persuade her to let him do it. After gaining this point he
should touch her private parts, should loosen her girdle
and the knot of her dress, and turning up her lower
garment should shampoo the joints of her naked thighs.
Under various pretences he should do all these things, but
he should not at that time begin actual congress. After this
he should teach her the sixty-four arts, should tell her how
much he loves her, and describe to her the hopes which he
formerly entertained regarding her. He should also
promise to be faithful to her in future, and should dispel
all her fears with respect to rival women, and, at last, after
having overcome her bashfulness, he should begin to
enjoy her in a way so as not to frighten her. So much
about creating confidence in the girl; and there are,
moreover, some verses on the subject as follows:
`A man acting according to the inclinations of a girl
should try to gain her over so that she may love him and
place her confidence in him. A man does not succeed
either by implicitly following the inclination of a girl, or
by wholly opposing her, and he should therefore adopt a
middle course. He who knows how to make himself
beloved by women, as well as to increase their honour and
create confidence in them, this man becomes an object of
their love. But he who neglects a girl, thinking she is too
bashful, is despised by her as a beast ignorant of the
working of the female mind. Moreover, a girl forcibly
enjoyed by one who does not understand the hearts of
girls becomes nervous, uneasy, and dejected, and
suddenly begins to hate the man who has taken advantage
of her; and then, when her love is not understood or
returned, she sinks into despondency, and becomes either
a hater of mankind altogether, or, hating her own man, she
has recourse to other men.'
CHAPTER III
ON COURTSHIP, AND THE MANIFESTATION OF
THE FEELINGS BY OUTWARD SIGNS AND
DEEDS
A POOR man possessed of good qualities, a man born
of a low family possessed of mediocre qualities, a
neighbour possessed of wealth, and one under the control
of his father, mother or brothers, should not marry without
endeavouring to gain over the girl from her childhood to
love and esteem him. Thus a boy separated from his
parents, and living in the house of his uncle, should try to
gain over the daughter of his uncle, or some other girl,
even though she be previously betrothed to another. And
this way of gaining over a girl, says Ghotakamukha, is
unexceptional, because Dharma can be accomplished by
means of it as well as by any other way of marriage.
When a boy has thus begun to woo the girl he loves, he
should spend his time with her and amuse her with
various games and diversions fitted for their age and
acquaintanceship, such as picking and collecting flowers,
making garlands of flowers, playing the parts of members
of a fictitious family, cooking food, playing with dice,
playing with cards, the game of odd and even, the game
of finding out the middle finger, the game of six pebbles,
and such other games as may be prevalent in the country,
and
agreeable to the disposition of the girl. In addition to
this, he should carry on various amusing games played by
several persons together, such as hide and seek, playing
with seeds, hiding things in several small heaps of wheat
and looking for them, blindman's buff, gymnastic
exercises, and other games of the same sort, in company
with the girl, her friends and female attendants. The man
should also show great kindness to any woman whom the
girl thinks fit to be trusted, and should also make new
acquaintances, but above all he should attach to himself
by kindness and little services the daughter of the girl's
nurse, for if she be gained over, even though she comes to
know of his design, she does not cause any obstruction,
but is sometimes even able to effect a union between him
and the girl. And though she knows the true character of
the man, she always talks of his many excellent qualities
to the parents and relations of the girl, even though she
may not be desired to do so by him.
In this way the man should do whatever the girl takes
most delight in, and he should get for her whatever she
may have a desire to possess. Thus he should procure for
her such playthings as may be hardly known to other girls.
He may also show her a ball dyed with various colours,
and other curiosities of the same sort; and should give her
dolls made of cloth, wood, buffalo-horn, wax, flour, or
earth; also utensils for cooking food, and figures in wood,
such as a man and woman standing, a pair of rams, or
goats, or sheep; also temples made of earth, bamboo, or
wood, dedicated to various goddesses; and cages for
parrots, cuckoos, starlings, quails, cocks, and partridges;
water-vessels of different sorts and of elegant forms,
machines for throwing water about, guitars, stands for
putting images upon, stools, lac, red arsenic, yellow
ointment, vermilion and collyrium, as well as sandalwood,
saffron, betel nut and betel leaves. Such things should be
given at different times whenever he gets a good
opportunity of meeting her, and some of them should be
given in private, and some in public, according to
circumstances. In short, he should try in every way to
make her look upon him as one who would do for her
everything that she wanted to be done.
In the next place he should get her to meet him in some
place privately, and should then tell her that the reason of
his giving presents to her in secret was the fear that the
parents of both of them might be displeased, and then he
may add that the things which he had given her had been
much desired by other people. When her love begins to
show signs of increasing he should relate to her agreeable
stories if she expresses a wish to hear such narratives. Or
if she takes delight in legerdemain, he should amaze her
by performing various tricks of jugglery; or if she feels a
great curiosity to see a performance of the various arts, he
should show his own skill in them. When she is delighted
with singing he should entertain her with music, and on
certain days, and at the time of going together to
moonlight fairs and festivals, and at the time of her return
after being absent from home, he should present her with
bouquets of flowers, and with chaplets for the head, and
with ear ornaments and rings, for these are the proper
occasions on which such things should be presented.
He should also teach the daughter of the girl's nurse all
the sixty-four means of pleasure practised by men, and
under this pretext should also inform her of his great skill
in the art of sexual enjoyment. All this time he should
wear a fine dress, and make as good an appearance as
possible, for young women love men who live with them,
and who are handsome, good looking and well dressed.
As for the sayings that though women may fall in love,
they still make no effort themselves to gain over the object
of their affections, that is only a matter of idle talk.
Now a girl always shows her love by outward signs and
actions, such as the following:
She never looks the man in the face, and becomes
abashed when she is looked at by him; under some pretext
or other she shows her limbs to him; she looks secretly at
him though he has gone away from her side, hangs down
her head when she is asked some question by him, and
answers in indistinct words and unfinished sentences,
delights to be in his company for a long time, speaks to
her attendants in a peculiar tone with the hope of
attracting his attention towards her when she is at a
distance from him, does not wish to go from the place
where he is, under some pretext or other she makes him
look at different things, narrates to him tales and stories
very slowly so that she may continue conversing with him
for a long time, kisses and embraces before him a child
sitting in her lap, draws ornamental marks on the
foreheads of her female servants, performs sportive and
graceful movements when her attendants speak jestingly
to her in the presence of her lover, confides in her lover's
friends, and respects and obeys them, shows kindness to
his servants, converses with them, and engages them to do
her work as if she were their mistress, and listens
attentively to them when they tell stories about her lover
to somebody else, enters his house when induced to do so
by the daughter of her nurse, and by her assistance
manages to converse and play with him, avoids being seen
by her lover when she is not dressed and decorated, gives
him by the hand of her female friend her ear ornament,
ring, or garland of flowers that he may have asked to see,
always wears anything that he may have presented to her,
becomes dejected when any other bridegroom is
mentioned by her parents, and does not mix with, those
who may be of his party, or who may support his claims.
There are also some verses on the subject as follows:
`A man, who has seen and perceived the feelings of the
girl towards him, and who has noticed the outward signs
and movements by which those feelings are expressed,
should do everything in his power to effect a union with
her. He should gain over a young girl by childlike sports,
a damsel come of age by his skill in the arts, and a girl
that loves him by having recourse to persons in whom she
confides.'
CHAPTER IV
ABOUT THINGS TO BE DONE ONLY BY THE
MAN, AND THE ACQUISITION OF THE GIRL
THEREBY. ALSO WHAT IS TO BE DONE BY A
GIRL TO GAIN OVER A MAN, AND SUBJECT HIM
TO HER
Now when the girl begins to show her love by outward
signs and motions, as described in the last chapter, the
lover should try to gain her over entirely by various ways
and means, such as the following:
When engaged with her in any game or sport he should
intentionally hold her hand. He should practise upon her
the various kinds of embraces, such as the touching
embrace, and others already described in a preceding
chapter (Part II, Chapter II). He should show her a pair of
human beings cut out of the leaf of a tree, and such like
things, at intervals.
When engaged in water sports, he should dive at a
distance from her, and come tip close to her. He should
show an increased liking for the new foliage of trees and
such like things. He should describe to her the pangs he
suffers on her account. He should relate to her the
beautiful dream that he has had with reference to other
women. At parties and assemblies of his caste he should
sit near her, and touch her under some pretence or other,
and having placed his foot upon hers, he should slowly
touch each of her toes, and press the ends of the nails; if
successful in this, he should get hold of her foot with his
hand and repeat the same thing. He should also press a
finger of her hand between his toes when she happens to
be washing his feet; and whenever he gives anything to
her or takes anything from her, he should show her by his
manner and look how much he loves her.
He should sprinkle upon her the water brought for
rinsing his mouth; and when alone with her in a lonely
place, or in darkness, he should make love to her, and tell
her the true state of his mind without distressing her in
any way.
Whenever he sits with her on the same seat or bed he
should say to her, `I have something to tell you in private',
and then, when she comes to hear it in a quiet place, he
should express his love to her more by manner and signs
than by words. When he comes to know the state of her
feelings towards him he should pretend to be ill, and
should make her come to his house to speak to him. There
he should intentionally hold her hand and place it on his
eyes and forehead, and under the pretence of preparing
some medicine for him he should ask her to do the work
for his sake in the following words: `This work must be
done by you, and by nobody else.' When she wants to go
away he should let her go, with an earnest request to come
and see him again. This device of illness should be
continued for three days and three nights. After this, when
she begins coming to see him frequently, he should carry
on long conversations with her, for, says Ghotakamukha,
`though a man loves a girl ever so much, he never
succeeds in winning her without a great deal of talking'.
At last, when the man finds the girl completely gained
over, he may then begin to enjoy her. As for the saying
that women grow less timid than usual during the
evening, and in darkness, and are desirous of congress at
those times, and do not oppose men then, and should only
be enjoyed at these hours, it is a matter of talk only.
When it is impossible for the man to carry on his
endeavours alone, he should, by means of the daughter of
her nurse, or of a female friend in whom she confides,
cause the girl to be brought to him without making known
to her his design, and he should then proceed with her in
the manner above described. Or he should in the
beginning send his own female servant to live with the
girl as her friend, and should then gain her over by her
means.
At last, when he knows the state of her feelings by her
outward manner and conduct towards him at religious
ceremonies, marriage ceremonies, fairs, festivals, theatres,
public assemblies, and such like occasions, he should
begin to enjoy her when she is alone, for Vatsyayana lays
it down, that women, when resorted to at proper times and
in proper places, do not turn away from their lovers.
When a girl, possessed of good qualities and well-bred,
though born in a humble family, or destitute of wealth,
and not therefore desired by her equals, or an orphan girl,
or one deprived of her parents, but observing the rules of
her family and caste, should wish to bring about her own
marriage when she comes of age, such a girl should
endeavour to gain over a strong and good looking young
man, or a person whom she thinks would marry her on
account of the weakness of his mind, and even without
the consent of his parents. She should do this by such
means as would endear her to the said person, as well as
by frequently seeing and meeting him. Her mother also
should constantly cause them to meet by means of her
female friends, and the daughter of her nurse. The girl
herself should try to get alone with her beloved in some
quiet place, and at odd times should give him flowers,
betel nut, betel leaves and perfumes. She should also show
her skill in the practice of the arts, in shampooing, in
scratching and in pressing with the nails. She should also
talk to him on the subjects he likes best, and discuss with
him the ways and means of gaining over and winning the
affections of a girl.
But old authors say that although the girl loves the man
ever so much, she should not offer herself, or make the
first overtures, for a girl who does this loses her dignity,
and is liable to be scorned and rejected. But when the man
shows his wish to enjoy her, she should be favourable to
him and should show no change in her demeanour when
he embraces her, and should receive all the manifestations
of his love as if she were ignorant of the state of his mind.
But when he tries to kiss her she should oppose him;
when he begs to be allowed to have sexual intercourse
with her she should let him touch her private parts only
and with considerable difficulty; and though importuned
by him, she should not yield herself up to him as if of her
own accord, but should resist his attempts to have her. It
is only, moreover, when she is certain that she is truly
loved, and that her over is indeed devoted to her, and will
not change his mind, that she should then give herself up
to him, and persuade him to marry her quickly. After
losing her virginity she should tell her confidential friends
about it.
Here end the efforts of a girl to gain over a man.
There are also some verses on the subject as follows:
`A girl who is much sought after should marry the man
that she likes, and whom she thinks would be obedient to
her, and capable of giving her pleasure. But when from
the desire of wealth a girl is married by her parents to a
rich man without taking into consideration the character
or looks of the bridegroom, or when given to a man who
has several wives, she never becomes attached to the man,
even though he be endowed with good qualities, obedient
to her will, active, strong, and healthy, and anxious to
please her in every way. A husband who is obedient but
yet master of himself, though he be poor and not good
looking, is better than one who is common to many
women, even though he be handsome and attractive. The
wives of rich men, where there are many wives, are not
generally attached to their husbands, and are not
confidential with them, and even though they possess all
the external enjoyments of life, still have recourse to other
men. A man who is of a low mind, who has fallen from
his social position, and who is much given to travelling,
does not deserve to be married; neither does one who has
many wives and children, or one who is devoted to sport
and gambling, and who comes to his wife only when he
likes. Of all the lovers of a girl he only is her true husband
who possesses the qualities that are liked by her, and such
a husband only enjoys real superiority over her, because
he is the husband of love.'
CHAPTER V
ON CERTAIN FORMS OF MARRIAGE
WHEN a girl cannot meet her lover frequently in
private, she should send the daughter of her nurse to him,
it being understood that she has confidence in her, and
had previously gained her over to her interests. On seeing
the man, the daughter of the nurse should, in the course of
conversation, describe to him the noble birth, the good
disposition, the beauty, talent, skill, knowledge of human
nature and affection of the girl in such a way as not to let
him suppose that she had been sent by the girl, and should
thus create affection for the girl in the heart of the man.
To the girl also she should speak about the excellent
qualities of the man, especially of those qualities which
she knows are pleasing to the girl. She should, moreover,
speak with disparagement of the other lovers of the girl,
and talk about the avarice and indiscretion of their
parents, and the fickleness of their relations. She should
also quote samples of many girls of ancient times, such as
Sakoontala and others, who, having united themselves
with lovers of their own caste and their own choice, were
ever happy afterwards in their society. And she should
also tell of other girls who married into great families, and
being troubled by rival wives, became wretched and
miserable, and were finally abandoned. She should further
speak of the good fortune, the continual happiness, the
chastity, obedience, and affection of the man, and if the
girl gets amorous about him, she should endeavour to
allay her shame and her fear as well as her suspicions
about any disaster that might result from her marriage. In
a word, she should act the whole part of a female
messenger by telling the girl all about the man's affection
for her, the places he frequented, and the endeavours he
made to meet her, and by frequently repeating, `It will be
all right if the man will take you away forcibly and
unexpectedly.'
The Forms of Marriage
When the girl is gained over, and acts openly with the
man as his wife, he should cause fire to be brought from
the house of a Brahman, and having spread the Kusha
grass upon the ground, and offered an oblation to the fire,
he should marry her according to the precepts of the
religious law. After this he should inform his parents of
the fact, because it is the opinion of ancient authors that
a marriage solemnly contracted in the presence of fire
cannot afterwards be set aside.
After the consummation of the marriage, the relations
of the man should gradually be made acquainted with the
affair, and the relations of the girl should also be apprised
of it in such a way that they may consent to the marriage,
and overlook the manner in which it was brought about,
and when this is done they should afterwards be
reconciled by affectionate presents and favourable
conduct. In this manner the man should marry the girl
according to the Gandharva form of marriage.
When the girl cannot make up her mind, or will not
express her readiness to marry, the man should obtain her
in any one of the following ways:
On a fitting occasion, and under some excuse, he
should, by means of a female friend with whom he is well
acquainted, and whom he can trust, and who also is well
known to the girl's family, get the girl brought
unexpectedly to his house, and he should then bring fire
from the house of a Brahman, and proceed as before
described.
When the marriage of the girl with some other person
draws near, the man should disparage the future husband
to the utmost in the mind of the mother of the girl, and
then having got the girl to come with her mother's consent
to a neighbouring house, he should bring fire from the
house of a Brahman, and proceed as above.
The man should become a great friend of the brother of
the girl, the said brother being of the same age as himself,
and addicted to courtesans, and to intrigues with the
wives of other people, and should give him assistance in
such matters, and also give him occasional presents. He
should then tell him about his great love for his sister, as
young men will sacrifice even their lives for the sake of
those who may be of the same age, habits, and
dispositions as themselves. After this the man should get
the girl brought by means of her brother to some secure
place, and having brought fire from the house of a
Brahman should proceed as before.
The man should on the occasion of festivals get the
daughter of the nurse to give the girl some intoxicating
substance, and then cause her to be brought to some
secure place under the pretence of some business, and
there having enjoyed her before she recovers from her
intoxication, should bring fire from the house of a
Brahman, and proceed as before.
The man should, with the connivance of the daughter of
the nurse, carry off the girl from her house while she is
asleep, and then, having enjoyed her before she recovers
from her sleep, should bring fire from the house of a
Brahman, and proceed as before.
When the girl goes to a garden, or to some village in the
neighbourhood, the man should, with his friends, fall on
her guards, and having killed them, or frightened them
away, forcibly carry her off, and proceed as before.
There are verses on this subject as follows:
`In all the forms of marriage given in this chapter of this
work, the one that precedes is better than the one that
follows it on account of its being more in accordance with
the commands of religion, and therefore it is only when it
is impossible to carry the former into practice that the
latter should be resorted to, As the fruit of all good
marriages is love, the Gandharva form of marriage is
respected, even though it is formed under unfavourable
circumstances, because it fulfils the object sought for.
Another cause of the respect accorded to the Gandharva
form of marriage is that it brings forth happiness, causes
less trouble in its performance than the other forms of
marriage, and is above all the result of previous love.'
PART 4
CHAPTER I
ON THE MANNER OF LIVING OF A VIRTUOUS
WOMAN, AND OF HER BEHAVIOUR DURING
THE ABSENCE OF HER HUSBAND
A VIRTUOUS woman, who has affection for her
husband, should act in conformity with his wishes as if he
were a divine being, and with his consent should take
upon herself the whole care of his family. She should keep
the whole house well cleaned, and arrange flowers of
various kinds in different parts of it, and make the floor
smooth and polished so as to give the whole a neat and
becoming appearance. She should surround the house
with a garden, and place ready in it all the materials
required for the morning, noon and evening sacrifices.
Moreover she should herself revere the sanctuary of the
Household Gods, for, says Gonardiya, `nothing so much
attracts the heart of a householder to his wife as a careful
observance of the things mentioned above'.
Towards the parents, relations, friends, sisters, and
servants of her husband she should behave as they
deserve. In the garden she should plant beds of green
vegetables, bunches of the sugar cane, and clumps of the
fig tree, the mustard plant, the parsley plant, the fennel
plant, and the xanthochymus pictorius. Clusters of various
flowers such as the trapa bispinosa, the jasmine, the
jasminum grandiflorum, the yellow amaranth, the wild
jasmine, the tabernamontana coronaria, the nadyaworta,
the china rose and others, should likewise be planted,
together with the fragrant grass andropogon schaenanthus,
and the fragrant root of the plant andropogon miricatus.
She should also have seats and arbours made in the
garden, in the middle of which a well, tank, or pool should
be dug.
The wife should always avoid the company of female
beggars, female Buddhist mendicants, unchaste and
roguish women, female fortune tellers and witches. As
regards meals she should always consider what her
husband likes and dislikes and what things are good for
him, and what are injurious to him. When she hears the
sounds of his footsteps coming home she should at once
get up and be ready to do whatever he may command her,
and either order her female servant to wash his feet, or
wash them herself. When going anywhere with her
husband, she should put on her ornaments, and without
his consent she should not either give or accept
invitations, or attend marriages and sacrifices, or sit in the
company of female friends, or visit the temples of the
Gods. And if she wants to engage in any kind of games or
sports, she should not do it against his will.
In the same way she should always sit down after him,
and get up before him, and should never awaken him
when he is asleep. The kitchen should be situated in a
quiet and retired place, so as not to be accessible to
strangers, and should always look clean.
In the event of any misconduct on the part of her
husband, she should not blame him excessively, though
she be a little displeased. She should not use abusive
language towards him, but rebuke him with conciliatory
words, whether he be in the company of friends or alone.
Moreover, she should not be a scold, for, says Gonardiya,
`there is no cause of dislike on the part of a husband so
great as this characteristic in a wife'. Lastly she should
avoid bad expressions, sulky looks, speaking aside,
standing in the doorway, and looking at passers-by,
conversing in the pleasure groves, and remaining in a
lonely place for a long time; and finally she should always
keep her body, her teeth, her hair and everything
belonging to her tidy, sweet, and clean.
When the wife wants to approach her husband in
private her dress should consist of many ornaments,
various kinds of flowers, and a cloth decorated with
different colours, and some sweet-smelling ointments or
unguents. But her everyday dress should be composed of
a thin, close-textured cloth, a few ornaments and flowers,
and a little scent, not too much. She should also observe
the fasts and vows of her husband, and when he tries to
prevent her doing this, she should persuade him to let her
do it.
At appropriate times of the year, and when they happen
to be cheap, she should buy earth, bamboos, firewood,
skins, and iron pots, as also salt and oil. Fragrant
substances, vessels made of the fruit of the plant wrightea
antidysenterica, or oval leaved wrightea, medicines, and
other things which are always wanted, should be obtained
when required and kept in a secret place of the house. The
seeds of the radish, the potato, the common beet, the
Indian wormwood, the mango, the cucumber, the egg
plant, the kushmanda, the pumpkin gourd, the surana, the
bignonia indica, the sandal wood, the premna spinosa, the
garlic plant, the onion, and other vegetables, should be
bought and sown at the proper seasons. The wife,
moreover, should not tell to strangers the amount of her
wealth, nor the secrets which her husband has confided to
her. She should surpass all the women of her own rank in
life in her cleverness, her appearance, her knowledge of
cookery, her pride, and her manner of serving her
husband. The expenditure of the year should be regulated
by the profits. The milk that remains after the meals
should be turned into ghee or clarified butter. Oil and
sugar should be prepared at home; spinning and weaving
should also be done there; and a store of ropes and cords,
and barks of trees for twisting into ropes should be kept.
She should also attend to the pounding and cleaning of
rice, using its small grain and chaff in some way or other.
She should pay the salaries of the servants, look after the
tilling of the fields, and keeping of the flocks and herds,
superintend the making of vehicles, and take care of the
rams, cocks, quails, parrots, starlings, cuckoos, peacocks,
monkeys, and deer; and finally adjust the income and
expenditure of the day. The worn-out clothes should be
given to those servants who have done good work, in
order to show them that their services have been
appreciated, or they may be applied to some other use.
The vessels in which wine is prepared, as well as those in
which it is kept, should be carefully looked after, and put
away at the proper time. All sales and purchases should
also be well attended to. The friends of her husband she
should welcome by presenting them with flowers,
ointment, incense, betel leaves, and betel nut. Her fatherin-law and mother-in-law she should treat as they deserve,
always remaining dependent on their will, never
contradicting them, speaking to them in few and not harsh
words, not laughing loudly in their presence, and acting
with their friends and enemies as with her own. In
addition to the above she should not be vain, or too much
taken up with her enjoyments. She should be liberal
towards her servants, and reward them on holidays and
festivals; and not give away anything without first making
it known to her husband.
Thus ends the manner of living of a virtuous woman.
During the absence of her husband on a journey the
virtuous woman should wear only her auspicious
ornaments, and observe the fasts in honour of the Gods.
While anxious to hear the news of her husband, she
should still look after her household affairs. She should
sleep near the elder women of the house, and make herself
agreeable to them. She should look after and keep in
repair the things that are liked by her husband, and
continue the works that have been begun by him. To the
abode of her relations she should not go except on
occasions of joy and sorrow, and then she should go in her
usual travelling dress, accompanied by her husband's
servants, and not remain there for a long time. The fasts
and feasts should be observed with the consent of the
elders of the house. The resources should be increased by
making purchases and sales according to the practice of
the merchants and by means of honest servants,
superintended by herself. The income should be increased,
and the expenditure diminished as much possible. And
when her husband returns from his journey, she should
receive him at first in her ordinary clothes, so that he may
know in what way she has lived during his absence, and
should bring to him some presents, as also materials for
the worship of the Deity.
Thus ends the part relating to the behaviour of a wife
during the absence of her husband on a journey.
There are also some verses on the subject as follows:
`The wife, whether she be a woman of noble family, or
a virgin widow remarried, or a concubine, should lead a
chaste life, devoted to her husband, and doing everything
for his welfare. Women acting thus acquire Dharma,
Artha, and Kama, obtain a high position, and generally
keep their husbands devoted to them.
CHAPTER II
ON THE CONDUCT OF THE ELDER WIFE
TOWARDS THE OTHER WIVES OF HER
HUSBAND, AND ON THAT OF A YOUNGER WIFE
TOWARDS THE ELDER ONES. ALSO ON THE
CONDUCT OF A VIRGIN WIDOW RE-MARRIED;
OF A WIFE DISLIKED BY HER HUSBAND; OF THE
WOMEN IN THE KING'S HAREM; AND LASTLY
ON THE CONDUCT OF A HUSBAND TOWARDS
MANY WIVES
THE causes of re-marrying during the lifetime of the
wife are as follows:
) The folly or ill-temper of the wife
) Her husband's dislike to her
) The want of offspring
) The continual birth of daughters
) The incontinence of the husband
From the very beginning, a wife should endeavour to
attract the heart of her husband, by showing to him
continually her devotion, her good temper, and her
wisdom. If however she bears him no children, she should
herself toilette her husband to marry another woman. And
when the second wife is married, and brought to the
house, the first wife should give her a position superior to
her own, and look upon her as a sister. In the morning the
elder wife should forcibly make the younger one decorate
herself in the presence of their husband, and should not
mind all the husband's favour being given to her. If the
younger wife does anything to displease her husband the
elder one should not neglect her, but should always be
ready to give her most careful advice, and should teach
her to do various things in the presence of her husband.
Her children she should treat as her own, her attendants
she should look upon with more regard, even than on her
own servants, her friends she should cherish with love and
kindness, and her relations with great honour.
When there are many other wives besides herself, the
elder wife should associate with the one who is
immediately next to her in rank and age, and should
instigate the wife who has recently enjoyed her husband's
favour to quarrel with the present favourite. After this she
should sympathize with the former, and having collected
all the other wives together, should get them to denounce
the favourite as a scheming and wicked woman, without
however committing herself in any way. If the favourite
wife happens to quarrel with the husband, then the elder
wife should take her part and give her false
encouragement, and thus cause the quarrel to be
increased. If there be only a little quarrel between the two,
the elder wife should do all she can to work it up into a
large quarrel. But if after all this she finds the husband
still continues to love his favourite wife she should then
change her tactics, and endeavour to bring about a
conciliation between them, so as to avoid her husband's
displeasure.
Thus ends the conduct of the elder wife.
The younger wife should regard the elder wife of her
husband as her mother, and should not give anything
away, even to her own relations, without her knowledge.
She should tell her everything about herself, and not
approach her husband without her permission.
Whatever is told to her by the elder wife she should not
reveal to others, and she should take care of the children
of the senior even more than of her own. When alone with
her husband she should serve him well, but should not tell
him of the pain she suffers from the existence of a rival
wife. She may also obtain secretly from her husband some
marks of his particular regard for her, and may tell him
that she lives only for him, and for the regard that he has
for her. She should never reveal her love for her husband,
nor her husband's love for her to any person, either in
pride or in anger, for a wife that reveals the secrets of her
husband is despised by him. As for seeking to obtain the
regard of her husband, Gonardiya says, that it should
always be done in private, for fear of the elder wife. If the
elder wife be disliked by her husband, or be childless, she
should sympathize with her, and should ask her husband
to do the same, but should surpass her in leading the life
of a chaste woman.
Thus ends the conduct of the younger wife towards the
elder. A widow in poor circumstances, or of a weak
nature, and who allies herself again to a man, is called a
widow remarried.
The followers of Babhravya say that a virgin widow
should not marry a person whom she may be obliged to
leave on account of his bad character, or of his being
destitute of the excellent qualities of a man, she thus being
obliged to have recourse to another person. Gonardiya is
of opinion that as the cause of a widow's marrying again
is her desire for happiness, and as happiness is secured by
the possession of excellent qualities in her husband,
joined to love of enjoyment, it is better therefore to secure
a person endowed with such qualities in the first instance.
Vatsyayana however thinks that a widow may marry any
person that she likes, and that she thinks win suit her.
At the time of her marriage the widow should obtain
from her husband the money to pay the cost of drinking
parties, and picnics with her relations, and of giving them
and her friends kindly gifts and presents; or she may do
these things at her own cost if she likes.
In the same way she may wear either her husband's
ornaments or her own. As to the presents of affection
mutually exchanged between the husband and herself
there is no fixed rule about them. If she leaves her
husband after marriage of her own accord, she should
restore to him whatever he may have given her, with the
exception of the mutual presents. If however she is driven
out of the house by her husband she should not return
anything to him.
After her marriage she should live in the house of her
husband like one of the chief members of the family, but
should treat the other ladies of the family with kindness,
the servants with generosity, and all the friends of the
house with familiarity and good temper. She should show
that she is better acquainted with the sixty-four arts than
the other ladies of the house, and in any quarrels with her
husband she should not rebuke him severely but in private
do everything that he wishes, and make use of the sixtyfour ways of enjoyment. She should be obliging to the
other wives of her husband, and to their children she
should give presents, behave as their mistress, and make
ornaments and playthings for their use. In the friends and
servants of her husband she should confide more than in
his other wives, and finally she should have a liking for
drinking parties, going to picnics, attending fairs and
festivals, and for carrying out all kinds of games and
amusements.
Thus ends the conduct of a virgin widow remarried.
A woman who is disliked by her husband, and annoyed
and distressed by his other wives, should associate with
the wife who is liked most by her husband, and who
serves him more than the others, and should teach her all
the arts with which she is acquainted. She should act as
the nurse to her husband's children, and having gained
over his friends to her side, should through them make
him acquainted of her devotion to him. In religious
ceremonies she should be a leader, as also in vows and
fasts, and should not hold too good an opinion of herself.
When her husband is lying on his bed she should only go
near him when it is agreeable to him, and should never
rebuke him, or show obstinacy in any way. If her husband
happens to quarrel with any of his other wives, she should
reconcile them to each other, and if he desires to see any
woman secretly, she should manage to bring about the
meeting between them. She should moreover make herself
acquainted with the weak points of her husband's
character, but always keep them secret, and on the whole
behave herself in such a way as may lead him to look
upon her as a good and devoted wife.
Here ends the conduct of a wife disliked by her
husband. The above sections will show how all the
women of the king's seraglio are to behave, and therefore
we shall now speak separately only about the king.
The female attendants in the harem (called severally
Kanchukiyas, Mahallarikas, and Mahallikas) should bring
flowers, ointments and clothes from the king's wives to
the king, and he having received these things should give
them as presents to the servants, along with the things
worn by him the previous day. In the afternoon the king,
having dressed and put on his ornaments, should
interview the women of the harem, who should also be
dressed and decorated with jewels. Then having given to
each of them such a place and such respect as may suit
the occasion and as they may deserve, he should carry on
with them a cheerful conversation. After that he should
see such of his wives as may be virgin widows remarried,
and after them the concubines and dancing girls. All of
these should be visited in their own private rooms.
When the king rises from his noonday sleep, the woman
whose duty it is to inform the king regarding the wife who
is to spend the night with him should come to him
accompanied by the female attendants of that wife whose
turn may have arrived in the regular course, and of her
who may have been accidentally passed over as her turn
arrived, and of her who may have been unwell at the time
of her turn. These attendants should place before the king
the ointments and unguents sent by each of these wives,
marked with the seal of her ring, and their names and their
reasons for sending the ointments should be told to the
king. After this the king accepts the ointment of one of
them, who then is informed that her ointment has been
accepted, and that her day has been settled.
At festivals, singing parties and exhibitions, all the
wives of the king should be treated with respect and
served with drinks.
But the women of the harem should not be allowed to
go out alone, neither should any women outside the harem
be allowed to enter it except those whose character is well
known. And lastly the work which the king's wives have
to do should not be too fatiguing.
Thus ends the conduct of the king towards the women
of the harem, and of their own conduct.
A man marrying many wives should act fairly towards
them all. He should neither disregard nor pass over their
faults, and should not reveal to one wife the love, passion,
bodily blemishes and confidential reproaches of the other.
No opportunity should be given to any one of them of
speaking to him about their rivals, and if one of them
should begin to speak ill of another, he should chide her
and tell her that she has exactly the same blemishes in her
character. One of them he should please by secret
confidence, another by secret respect, and another by
secret flattery, and he should please them all by going to
gardens, by amusements, by presents, by honouring their
relations, by telling them secrets, and lastly by loving
unions. A young woman who is of a good temper, and
who conducts herself according to the precepts of the
Holy Writ, wins her husband's attachments, and obtains
a superiority over her rivals.
Thus ends the conduct of a husband towards many
wives.
PART 5
CHAPTER I
OF THE CHARACTERISTICS OF MEN AND
WOMEN. THE REASONS WHY WOMEN REJECT
THE ADDRESSES OF MEN. ABOUT MEN WHO
HAVE SUCCESS WITH WOMEN, AND ABOUT
WOMEN WHO ARE EASILY GAINED OVER
THE wives of other people may be resorted to on the
occasions already described in Part I, Chapter V, of this
work, but the possibility of their acquisition, their fitness
for cohabitation, the danger to oneself in uniting with
them, and the future effect of these unions, should first of
all be examined. A man may resort to the wife of another,
for the purpose of saving his own life, when he perceives
that his love for her proceeds from one degree of intensity
to another. These degrees are ten in number, and are
distinguished by the following marks:
) Love of the eye
) Attachment of the mind
) Constant reflection
) Destruction of sleep
) Emaciation of the body
) Turning away from objects of enjoyment
) Removal of shame
) Madness
) Fainting
) Death
Ancient authors say that a man should know the
disposition, truthfulness, purity, and will of a young
woman, as also the intensity, or weakness of her passions,
from the form of her body, and from her characteristic
marks and signs. But Vatsyayana is of opinion that the
forms of bodies, and the characteristic marks or signs are
but erring tests of character, and that women should be
judged by their conduct, by the outward expression of
their thoughts, and by the movements of their bodies.
Now as a general rule Gonikaputra says that a woman
falls in love with every handsome man she sees, and so
does every man at the sight of a beautiful woman, but
frequently they do not take any further steps, owing to
various considerations. In love the following
circumstances are peculiar to the woman. She loves
without regard to right or wrong, and does not try to gain
over a man simply for the attainment of some particular
purpose.
Moreover, when a man first makes up to her she
naturally shrinks from him, even though she may be
willing to unite herself with him. But when the attempts
to gain her are repeated and renewed, she at last consents.
But with a man, even though he may have begun to love,
he conquers his feelings from a regard for morality and
wisdom, and although his thoughts are often on the
woman, he does not yield, even though an attempt be
made to gain him over. He sometimes makes an attempt
or effort to win the object of his affections, and having
failed, he leaves her alone for the future. In the same way,
when a woman is once gained, he often becomes
indifferent about her. As for the saying that a man does
not care for what is easily gained, and only desires a thing
which cannot be obtained without difficulty, it is only a
matter of talk.
The causes of a woman rejecting the addresses of a man
are as follows:
) Affection for her husband
) Desire of lawful progeny
) Want of opportunity
) Anger at being addressed by the man too familiarly
) Difference in rank of life
) Want of certainty on account of the man being
devoted travelling
) Thinking that the man may be attached to some other
person
) Fear of the man's not keeping his intentions secret
) Thinking that the man is too devoted to his friends,
and has too great a regard for them
) The apprehension that he is not in earnest
) Bashfulness on account of his being an illustrious man
) Fear on account of his being powerful, or possessed of
too impetuous passion, in the case of the deer woman
) Bashfulness on account of his being too clever
) The thought of having once lived with him on friendly
terms only
) Contempt of his want of knowledge of the world
) Distrust of his low character
) Disgust at his want of perception of her love for him
) In the case of an elephant woman, the thought that he
is a hare man, or a man of weak passion
) Compassion lest anything should befall him on
account of his passion
) Despair at her own imperfections
) Fear of discovery
) Disillusion at seeing his grey hair or shabby
appearance
) Fear that he may be employed by her husband to test
her chastity
) The thought that he has too much regard for morality
Whichever of the above causes a man may detect, he
should endeavour to remove it from the very beginning.
Thus, the bashfulness that may arise from his greatness or
his ability, he should remove by showing his great love
and affection for her. The difficulty of the want of
opportunity, or of his inaccessibility, he should remove by
showing her some easy way of access. The excessive
respect entertained by the woman for him should be
removed by making himself very familiar. The difficulties
that arise from his being thought a low character he
should remove by showing his valour and his wisdom;
those that come from neglect by extra attention; and those
that arise from fear by giving her proper encouragement.
The following are the men who generally obtain success
with women:
) Men well versed in the science of love
) Men skilled in telling stories
) Men acquainted with women from their childhood
Men
) who have secured their confidence
) Men who send presents to them
) Men who talk well
) Men who do things that they like
) Men who have not loved other women previously
) Men who act as messengers
) Men who know their weak points
) Men who are desired by good women
) Men who are united with their female friends
) Men who are good looking
) Men who have been brought up with them
) Men who are their neighbours
) Men who are devoted to sexual pleasures, even though
these be with their own servants
) The lovers of the daughters of their nurse
) Men who have been lately married
) Men who like picnics and pleasure parties
) Men who are liberal
) Men who are celebrated for being very strong (Bull
men)
) Enterprising and brave men
) Men who surpass their husbands in learning and good
looks, in good qualities, and in liberality
) Men whose dress and manner of living are
magnificent
The following are the women who are easily gained
over:
) Women who stand at the doors of their houses
) Women who are always looking out on the street
) Women who sit conversing in their neighbour's house
) A woman who is always staring at you
) A female messenger
) A woman who looks sideways at you
) A woman whose husband has taken another wife
without any just cause
) A woman who hates her husband, or who is hated by
him
) A woman who has nobody to look after her, or keep
her in check
) A woman who has not had any children
) A woman whose family or caste is not well known
) A woman whose children are dead
) A woman who is very fond of society
) A woman who is apparently very affectionate with her
husband
) The wife of an actor
) A widow
) A poor woman
) A woman fond of enjoyments
) The wife of a man with many younger brothers
) A vain woman
) A woman whose husband is inferior to her in rank or
abilities
) A woman who is proud of her skill in the arts
) A woman disturbed in mind by the folly of her
husband
) A woman who has been married in her infancy to a
rich man, and not liking him when she grows up, desires
a man possessing a disposition, talents, and wisdom
suitable to her own tastes.
) A woman who is slighted by her husband without any
cause
) A woman who is not respected by other women of the
same rank or beauty as herself
) A woman whose husband is devoted to travelling
) The wife of a jeweller
) A jealous woman
) A covetous woman
) An immoral woman
) A barren woman
) A lazy woman
) A cowardly woman
) A humpbacked woman
) A dwarfish woman
) A deformed woman
) A vulgar woman
) An ill-smelling woman
) A sick woman
) An old woman
There are also two verses on the subject as follows:
`Desire, which springs from nature, and which is
increased by art, and from which all danger is taken away
by wisdom, becomes firm and secure. A clever man,
depending on his own ability, and observing carefully the
ideas and thoughts of women, and removing the causes of
their turning away from men, is generally successful with
them.'
CHAPTER II
ABOUT MAKING ACQUAINTANCE WITH THE
WOMAN, AND OF THE EFFORTS TO GAIN HER
OVER
ANCIENT authors are of opinion that girls are not so
easily seduced by employing female messengers as by the
efforts of the man himself, but that the wives of others are
more easily got at by the aid of female messengers than by
the personal efforts of the man. But Vatsyayana lays it
down that whenever it is possible a man should always act
himself in these matters, and it is only when such is
impracticable, or impossible, that female messengers
should be employed. As for the saying that women who
act and talk boldly and freely are to be won by the
personal efforts of the man, and that women who do not
possess those qualities are to be got at by female
messengers, it is only a matter of talk.
Now when a man acts himself in the matter he should
first of all make the acquaintance of the woman he loves
in the following manner:
He should arrange to be seen by the woman either on a
natural or special opportunity. A natural opportunity is
when one of them goes to the house of the other, and a
special opportunity is when they meet either at the house
of a friend, or a caste-fellow, or a minister, or a physician,
as also on the occasion of marriage ceremonies, sacrifices,
festivals, funerals, and garden parties.
When they do meet, the man should be careful to look
at her in such a way as to cause the state of his mind to be
made known to her; he should pull about his moustache,
make a sound with his nails, cause his own ornaments to
tinkle, bite his lower lip, and make various other signs of
that description. When she is looking at him he should
speak to his friends about her and other women, and
should show to her his liberality and his appreciation of
enjoyments. When sitting by the side of a female friend he
should yawn and twist his body, contract his eyebrows,
speak very slowly as if he was weary, and listen to her
indifferently. A conversation having two meanings should
also be carried on with a child or some other person,
apparently having regard to a third person, but really
having reference to the woman he loves, and in this way
his love should be made manifest under the pretext of
referring to others rather than to herself. He should make
marks that have reference to her, on the earth with his
nails, or with a stick, and should embrace and kiss a child
in her presence, and give it the mixture of betel nut and
betel leaves with his tongue, and press its chin with his
fingers in a caressing way. All these things should be done
at the proper time and in proper places.
The man should fondle a child that may be sitting on
her lap, and give it something to play with, and also take
the same back again. Conversation with respect to the
child may also be held with her, and in this manner he
should gradually become well acquainted with her, and he
should also make himself agreeable to her relations.
Afterwards, this acquaintance should be made a pretext
for visiting her house frequently, and on such occasions
he should converse on the subject of love in her absence
but within her hearing.
As his intimacy with her increases he should place in
her charge some kind of deposit or trust, and take away
from it a small portion at a time; or he may give her some
fragrant substances, or betel nuts to be kept for him by
her. After this he should endeavour to make her well
acquainted with his own wife, and get them to carry on
confidential conversations, and to sit together in lonely
places. In order to see her frequently he should arrange so
that the same goldsmith, the same jeweller, the same
basket maker, the same dyer, and the same washerman
should be employed by the two families. And he should
also pay her long visits openly under the pretence of being
engaged with her on business, and one business should
lead to another, so as to keep up the intercourse between
them.
Whenever she wants anything, or is in need of money,
or wishes to acquire skill in one of the arts, he should
cause her to understand that he is willing and able to do
anything that she wants, to give her money, or teach her
one of the arts, all these things being quite within his
ability and power. In the same way he should hold
discussions with her in company with other people, and
they should talk of the doings and sayings of other
persons, and examine different things, like jewellery,
precious stones, etc. On such occasions he should show
her certain things with the values of which she may be
unacquainted, and if she begins to dispute with him about
the things or their value, he should not contradict her, but
point out that he agrees with her in every way.
Thus end the ways of making the acquaintance of
woman desired. Now after a girl has become acquainted
with the man as above described, and has manifested her
love to him by the various outward signs and by the
motions of her body, the man should make every effort to
gain her over. But as girls are not acquainted with sexual
union, they should be treated with the greatest delicacy,
and the man should proceed with considerable caution,
though in the case of other women, accustomed to sexual
intercourse, this is not necessary. When the intentions of
the girl are known, and her bashfulness put aside, the man
should begin to make use of her money, and an
interchange of clothes, flowers should be made. In this the
man should take particular care that the things given by
him are handsome and valuable. He should moreover
receive from her a mixture of betel nut and betel leaves,
and when he is going to a party he should ask for the
flower in her hair, or for the flower in her hand. If he
himself gives her a flower it should be a sweet smelling
one, and marked with marks made by his nails or teeth.
With increasing assiduity he should dispel her fears, and
by degrees get her to go with him to some lonely place,
and there he should embrace and kiss her. And finally at
the time of giving her some betel nut, or of receiving the
same from her, or at the time of making an exchange of
flowers, he should touch and press her private parts, thus
bringing his efforts to a satisfactory conclusion.
When a man is endeavouring to seduce one woman, he
should not attempt to seduce any other at the same time.
But after he has succeeded with the first, and enjoyed her
for a considerable time, he can keep her affections by
giving her presents that she likes, and then commence
making up to another woman. When a man sees the
husband of a woman going to some place near his house,
he should not enjoy the woman then, even though she may
be easily gained over at that time. A wise man having a
regard for his reputation should not think of seducing a
woman who is apprehensive, timid, not to be trusted, well
guarded, or possessed of a father-in-law, or mother-inlaw.
CHAPTER III
EXAMINATION OF THE STATE OF A WOMAN'S
MIND
WHEN a man is trying to gain over a woman he should
examine the state of her mind, and act as follows:
If she listens to him, but does not manifest to him in any
way her own intentions, he should then try to gain her
over by means of a go-between.
If she meets him once, and again comes to meet him
better dressed than before, or comes to him in some lonely
place, he should be certain that she is capable of being
enjoyed by the use of a little force. A woman who lets a
man make up to her, but does not give herself up, even
after a long time, should be considered as a trifler in love,
but owing to the fickleness of the human mind, even such
a woman can be conquered by always keeping up a close
acquaintance with her.
When a woman avoids the attentions of a man, and on
account of respect for him, and pride in herself, will not
meet him or approach him, she can be gained over with
difficulty, either by endeavouring to keep on familiar
terms with her, or else by an exceedingly clever gobetween.
When a man makes up to a woman, and she reproaches
him with harsh words, she should be abandoned at once.
When a woman reproaches a man, but at the same time
acts affectionately towards him, she should be made love
to in every way.
A woman, who meets a man in lonely places, and puts
up with the touch of his foot, but pretends, on account of
the indecision of her mind, not to be aware of it, should be
conquered by patience, and by continued efforts as
follows:
If she happens to go to sleep in his vicinity he should
put his left arm round her, and see when she awakes
whether she repulses him in reality, or only repulses him
in such a way as if she was desirous of the same thing
being done to her again. And what is done by the arm can
also be done by the foot. If the man succeeds in this point
he should embrace her more closely, and if she will not
stand the embrace and gets up, but behaves with him as
usual the next day, he should consider then that she is not
unwilling to be enjoyed by him. If however she does not
appear again, the man should try to get over her by means
of a go-between; and if, after having disappeared for some
time, she again appears, and behaves with him as usual,
the man should then consider that she would not object to
be united with him.
When a woman gives a man an opportunity, and makes
her own love manifest to him, he should proceed to enjoy
her. And the signs of a woman manifesting her love are
these:
She calls out to a man without being addressed by him
in the first instance.
She shows herself to him in secret places.
She speaks to him tremblingly and inarticulately.
She has the fingers of her hand, and the toes of her feet
moistened with perspiration, and her face blooming with
delight.
She occupies herself with shampooing his body and
pressing his head.
When shampooing him she works with one hand only,
and with the other she touches and embraces parts of his
body.
She remains with both hands placed on his body
motionless as if she had been surprised by something, or
was overcome by fatigue.
She sometimes bends down her face upon his thighs
and, when asked to shampoo them does not manifest any
unwillingness to do so.
She places one of her hands quite motionless on his
body, and even though the man should press it between
two members of his body, she does not remove it for a
long time.
Lastly, when she has resisted all the efforts of the man
to gain her over, she returns to him next day to shampoo
his body as before.
When a woman neither gives encouragement to a man,
nor avoids him, but hides herself and remains in some
lonely place, she must be got at by means of the female
servant who may be near her. If when called by the man
she acts in the same way, then she should be gained over
by means of a skilful go-between. But if she will have
nothing to say to the man, he should consider well about
her before he begins any further attempts to gain her over.
Thus ends the examination of the state of a woman's
mind.
A man should first get himself introduced to a woman,
and then carry on a conversation with her. He should give
her hints of his love for her, and if he finds from her
replies that she receives these hints favourably, he should
then set to work to gain her over without any fear. A
woman who shows her love by outward signs to the man
at his first interview should be gained over very easily. In
the same way a lascivious woman, who when addressed
in loving words replies openly in words expressive of her
love, should be considered to have been gained over at
that very moment. With regard to all women, whether they
be wise, simple, or confiding, this rule is laid down that
those who make an open manifestation of their love are
easily gained over.
CHAPTER IV
ABOUT THE BUSINESS OF A GO-BETWEEN
IF a woman has manifested her love or desire, either by
signs or by motions of the body, and is afterwards rarely
or never seen anywhere, or if a woman is met for the first
time, the man should get a go-between to approach her.
Now the go-between, having wheedled herself into the
confidence of the woman by acting according to her
disposition, should try to make her hate or despise her
husband by holding artful conversations with her, by
telling her about medicines for getting children, by talking
to her about other people, by tales of various kinds, by
stories about the wives of other men, and by praising her
beauty, wisdom, generosity and good nature, and then
saying to her: `It is indeed a pity that you, who are so
excellent a woman in every way, should be possessed of
a husband of this kind. Beautiful lady, he is not fit even to
serve you.' The go-between should further talk to the
woman about the weakness of the passion of her husband,
his jealousy, his roguery, his ingratitude, his aversion to
enjoyments, his dullness, his meanness, and all the other
faults that he may have, and with which she may be
acquainted. She should particularly harp upon that fault
or that failing by which the wife may appear to be the
most affected. If the wife be a deer woman, and the
husband a hare man, then there would be no fault in that
direction, but in the event of his being a hare man, and
she a mare woman or elephant woman, then this fault
should be pointed out to her.
Gonikaputra is of opinion that when it is the first affair
of the woman, or when her love has only been very
secretly shown, the man should then secure and send to
her a go-between, with whom she may be already
acquainted, and in whom she confides.
But to return to our subject. The go-between should tell
the woman about the obedience and love of the man, and
as her confidence and affection increase, she should then
explain to her the thing to be accomplished in the
following way. `Hear this, Oh beautiful lady, that this
man, born of a good family, having seen you, has gone
mad on your account. The poor young man, who is tender
by nature, has never been distressed in such a way before,
and it is highly probable that he will succumb under his
present affliction, and experience the pains of death.' If
the woman listens with a favourable ear, then on the
following day the go-between, having observed marks of
good spirits in her face, in her eyes, and in her manner of
conversation, should again converse with her on the
subject of the man, and should tell her the stories of
Ahalya and Indra, of Sakoontala and Dushyanti, and such
others as may be fitted for the occasion. She should also
describe to her the strength of the man, his talents, his
skill in the sixty-four sorts of enjoyments mentioned by
Babhravya, his good looks, and his liaison with some
praiseworthy woman, no matter whether this last ever took
place or not.
In addition to this, the go-between should carefully note
the behaviour of the woman, which if favourable would
be as follows: She would address her with a smiling look,
would seat herself close beside her, and ask her, `Where
have you been? What have you been doing? Where did
you dine? Where did you sleep? Where have you been
sitting?' Moreover, the woman would meet the go-between
in lonely places and tell her stories there, would yawn
contemplatively, draw long sighs, give her presents,
remember her on occasions of festivals, dismiss her with
a wish to see her again, and say to her jestingly,
`Oh, well-speaking woman, why do you speak these bad
words to me?', would discourse on the sin of her union
with the man, would not tell her about any previous visits
or conversations that she may have had with him, but
wish to be asked about these, and lastly would laugh at
the man's desire, but would not reproach him in any way.
Thus ends the behaviour of the woman with the gobetween. When the woman manifests her love in the
manner above described, the go-between should increase
it by bringing to her love tokens from the man. But if the
woman be not acquainted with the man personally, the gobetween should win her over by extolling and praising his
good qualities, and by telling stories about his love for
her. Here Auddalaka says that when a man or woman are
not personally acquainted with each other, and have not
shown each other any signs of affection, the employment
of a go-between is useless.
The followers of Babhravya on the other hand affirm
that even though they be personally unacquainted, but
have shown each other signs of affection there is an
occasion for the employment of a go-between.
Gonikaputra asserts that a go-between should be
employed, provided they are acquainted with each other,
even though no signs of affection may have passed
between them. Vatsyayana however lays it down that even
though they may not be personally acquainted with each
other, and may not have shown each other any signs of
affection, still they are both capable of placing confidence
in a go-between.
Now the go-between should show the woman the
presents, such as the betel nut and betel leaves, the
perfumes, the flowers, and the rings which the man may
have given to her for the sake of the woman, and on these
presents should be impressed the marks of the man's teeth,
and nails, and other signs. On the cloth that he may send
he should draw with saffron both his hands joined
together as if in earnest entreaty.
The go-between should also show to the woman
ornamental figures of various kinds cut in leaves, together
with ear ornaments, and chaplets made of flowers
containing love letters expressive of the desire of the man,
and she should cause her to send affectionate presents to
the man in return. After they have mutually accepted each
other's presents, then a meeting should be arranged
between them on the faith of the go-between.
The followers of Babhravya say that this meeting
should take place at the time of going to the temple of a
Deity, or on occasions of fairs, garden parties, theatrical
performances, marriages, sacrifices, festivals and funerals,
as also at the time of going to the river to bathe, or at
times of natural calamities,4 fear of robbers or hostile
invasions of the country.
Gonikaputra is of opinion however that these meetings
had better be brought about in the abodes of female
friends, mendicants, astrologers, and ascetics. But
Vatsyayana decides that that place is only well suited for
the purpose which has proper means of ingress and egress,
and where arrangements have been made to prevent any
accidental occurrence, and when a man who has once
entered the house can also leave it at the proper time
without any disagreeable encounter.
Now go-betweens or female messengers are of the
following different kinds:
A go-between who takes upon herself the whole burden
of the business
A go-between who does only a limited part of the
business
A go-between who is the bearer of a letter only
A go-between acting on her own account
The go-between of an innocent young woman
A wife serving as a go-between
A mute go-between
A go-between who acts the part of the wind
A woman who, having observed the mutual passion of
a man and woman, brings them together and arranges it
by the power of her own intellect, such a one is called a
go-between who takes upon herself the whole burden of
the business. This kind of go-between is chiefly employed
when the man and the woman are already acquainted with
each other, and have conversed together, and in such
cases she is sent not only by the man (as is always done in
all other cases) but by the woman also. The above name
is also given to a go-between who, perceiving that the
man and the woman are suited to each other, tries to bring
about a union between them, even though they be notacquainted with each other.
A go-between who, perceiving that some part of the
affair is already done, or that the advances on the part of
the man are already made, completes the rest of the
business, is called a go-between who performs only a
limited part of the business.
A go-between who simply carries messages between a
man and a woman, who love each other, but who cannot
frequently meet, is called the bearer of a Tetter or
message.
This name is also given to one who is sent by either of
the lovers to acquaint either the one or the other with the
time and place of their meeting.
A woman who goes herself to a man, and tells him of
her having enjoyed sexual union with him in a dream, and
expresses her anger at his wife having rebuked him for
calling her by the name of her rival instead of by her own
name, and gives him something bearing the marks of her
teeth and nails and informs him that she knew she was
formerly desired by him, and asks him privately whether
she or his wife is the best looking, such a person is called
a woman who is a go-between for herself. Now such a
woman should be met and interviewed by the man in
private and secretly.
The above name is also given to a woman who having
made an agreement with some other woman to act as her
go-between, gains over the man to herself, by the means
of making him personally acquainted with herself, and
thus causes the other woman to fail.
The same applies to a man who, acting as a go-between
for another, and having no previous connection with the
woman, gains her over for himself, and thus causes the
failure of the other man.
A woman who has gained the confidence of the
innocent young wife of any man, and who has learned her
secrets without exercising any pressure on her mind, and
found out from her how her husband behaves to her, if
this woman then teaches her the art of securing his favour,
and decorates her so as to show her love, and instructs her
how and when to be angry, or to pretend to be so, and
then, having herself made marks of the nails and teeth on
the body of the wife, gets the latter to send for her
husband to show these marks to him, and thus excite him
for enjoyment, such is called the go-between of an
innocent young woman. In such cases the man should
send replies to his wife through the same woman.
When a man gets his wife to gain the confidence of a
woman whom he wants to enjoy, and to call on her and
talk to her about the wisdom and ability of her husband,
that wife is called a wife serving as a go-between. In this
case the feelings of the woman with regard to the man
should also be made known through the wife.
When any man sends a girl or a female servant to any
woman under some pretext or other, and places a letter in
her bouquet of flowers, or in her ear ornaments, or marks
something about her with his teeth or nails, that girl or
female servant is called a mute go-between.
In this case the man should expect an answer from the
woman through the same person.
A person, who carries a message to a woman, which has
a double meaning, or which relates to some past
transactions, or which is unintelligible to other people, is
called a go-between who acts the part of the wind. In this
case the reply should be asked for through the same
woman.
Thus end the different kinds of go-betweens.
A female astrologer, a female servant, a female beggar,
or a female artist are well acquainted with the business of
a go-between, and very soon gain the confidence of other
women. Any one of them can raise enmity between any
two persons if she wishes to do so, or extol the loveliness
of any woman that she wishes to praise, or describe the
arts practised by other women in sexual union. They can
also speak highly of the love of a man, of his skill in
sexual enjoyment, and of the desire of other women, more
beautiful even than the woman they are addressing, for
him, and explain the restraint under which he may be at
home.
Lastly a go-between can, by the artfulness of her
conversation, unite a woman with a man even though he
may not have been thought of by her, or may have been
considered beyond her aspirations. She can also bring
back a man to a woman, who, owing to some cause or
other, has separated himself from her.
CHAPTER V
ABOUT THE LOVE OF PERSONS IN AUTHORITY
FOR THE WIVES OF OTHER MEN
KINGS and their ministers have no access to the abodes
of others, and moreover their mode of living is constantly
watched and observed and imitated by the people at large,
just as the animal world, seeing the sun rise, get up after
him, and when he sits in the evening, lie down again in
the same way. Persons in authority should not therefore do
any improper act in public, as such are impossible from
their position, and would be deserving of censure. But if
they find that such an act is necessary to be done, they
should make use of the proper means as described in the
following paragraphs.
The head man of the village, the king's officer employed
there, and the man1 whose business it is to glean corn,
can gain over female villagers simply by asking them. It
is on this account that this class of woman are called
unchaste women by voluptuaries.
The union of the above mentioned men with this class
of woman takes place on the occasions of unpaid labour,
of filling the granaries in their houses, of taking things in
and out of the house, of cleaning the houses, of working
in the fields, and of purchasing cotton, wool, flax, hemp,
and thread, and at the season of the purchase, sale, and
exchange of various other articles, as well as at the time of
doing various other works. In the same way the
superintendents of cow pens enjoy the women in the cow
pens; and the officers, who crave the superintendence of
widows, of the women who are without supporters, and of
women who have left their husbands, have sexual
intercourse with these women. The intelligent accomplish
their object by wandering at night in the village, and while
villagers also unite with the wives of their sons, being
much alone with them.
Lastly the superintendents of markets have a great deal
to do with the female villagers at the time of their making
purchases in the market.
During the festival of the eighth moon, i.e. during the
bright half of the month of Nargashirsha, as also during
the moonlight festival of the month of Kartika, and the
spring festival of Chaitra, the women of cities and towns
generally visit the women of the king's harem in the royal
palace. These visitors go to the several apartments of the
women of the harem, as they are acquainted with them,
and pass the night in conversation, and in proper sports,
and amusement, and go away in the morning. On such
occasions a female attendant of the king (previously
acquainted with the woman whom the king desires)
should loiter about, and accost this woman when she sets
out to go home, and induce her to come and see the
amusing things in the palace. Previous to these festivals
even, she should have caused it to be intimated to this
woman that on the occasion of this festival she would
show her all the interesting things in the royal palace.
Accordingly she should show her the bower of the coral
creeper, the garden house with its floor inlaid with
precious stones, the bower of grapes, the building on the
water, the secret passages in the walls of the palace, the
pictures, the sporting animals, the machines, the birds,
and the cages of the lions and the tigers. After this, when
alone with her, she should tell her about the love of the
king for her, and should describe to her the good fortune
which would attend upon her union with the king, giving
her at the time a strict promise of secrecy. If the woman
does not accept the offer, she should conciliate and please
her with handsome presents befitting the position of the
king, and having accompanied her for some distance
should dismiss her with great affection.
Or, having made the acquaintance of the husband of the
woman whom the king desires, the wives of the king
should get the wife to pay them a visit in the harem, and
on this occasion a female attendant of the king, having
been sent thither, should act as above described.
Or, one of the king's wives should get acquainted with
the woman that the king desires, by sending one of the
female attendants to her, who should, on their becoming
more intimate, induce her to come and see the royal
abode. Afterwards when she has visited the harem, and
acquired confidence, a female confidante of the king, sent
thither, should act as before described.
Or, the king's wife should invite the woman, whom the
king desires, to come to the royal palace, so that she might
see the practice of the art in which the king's wife may be
skilled, and after she has come to the harem, a female
attendant of the king, sent thither, should act as before
described.
Or, a female beggar, in league with the king's wife,
should say to the woman desired by the king, and whose
husband may have lost his wealth, or may have some
cause of fear from the king: `This wife of the king has
influence over him, and she is, moreover, naturally kindhearted, we must therefore go to her in this matter. I shall
arrange for your entrance into the harem, and she will do
away with all cause of danger and fear from the king.' If
the woman accepts this offer, the female beggar should
take her two or three times to the harem, and the king's
wife there should give her a promise of protection.
After this, when the woman, delighted with her
reception and promise of protection, again goes to the
harem, then a female attendant of the king, sent thither,
should act as directed.
What has been said above regarding the wife of one
who has some cause of fear from the king applies also to
the wives of those who seek service under the king, or
who are oppressed by the king's ministers, or who are
poor, or who are not satisfied with their position, or who
are desirous of gaining the king's favour, or who wish to
become famous among the people, or who are oppressed
by the members of their own caste, or who want to injure
their caste fellows, or who are spies of the king, or who
have any other object to attain.
Lastly, if the woman desired by the king be living with
some person who is not her husband, then the king should
cause her to be arrested, and having made her a slave, on
account of her crime, should place her in the harem. Or
the king should cause his ambassador to quarrel with the
husband of the woman desired by him, and should then
imprison her as the wife of an enemy of the king, and by
this means should place her in the harem.
Thus end the means of gaining over the wives of others
secretly.
The above mentioned ways of gaining over the wives of
other men are chiefly practised in the palaces of kings.
But a king should never enter the abode of another person,
for Abhira, the king of the Kottas, was killed by a
washerman while in the house of another, and in the same
way Jayasana, the king of the Kashis, was slain by the
commandant of his cavalry.
But according to the customs of some countries there
are facilities for kings to make love to the wives of other
men. Thus in the country of the Andhras the newly
married daughters of the people thereof enter the king's
harem with some presents on the tenth day of their
marriage, and having been enjoyed by the king are then
dismissed. In the country of the Vatsagulmas the wives of
the chief ministers approach the king at night to serve
him. In the country of the Vaidarbhas the beautiful wives
of the inhabitants pass a month in the king's harem under
the pretence of affection for the king. In the country of the
Aparatakas the people gave their beautiful wives as
presents to the ministers and the kings. And lastly in the
country of the Saurashtras the women of the city and the
country enter the royal harem for the king's pleasure either
together or separately.
There are also two verses on the subject as follows:
`The above and other ways are the means employed in
different countries by kings with regard to the wives of
other persons. But a king, who has the welfare of his
people at heart, should not on any account put them into
practice.'
`A king, who has conquered the six enemies of
mankind, becomes the master of the whole earth.'
CHAPTER VI
ABOUT THE WOMEN OF THE ROYAL HAREM;
AND OF THE KEEPING OF ONE'S OWN WIFE
THE women of the royal harem cannot see or meet any
men on account of their being strictly guarded, neither do
they have their desires satisfied, because their only
husband is common to many wives. For this reason
among themselves they give pleasure to each other in
various ways as now described.
Having dressed the daughters of their nurses, or their
female friends, or their female attendants, like men, they
accomplish their object by means of bulbs, roots, and
fruits having the form of the lingam, or they lie down
upon the statue of a male figure, in which the lingam is
visible and erect.
Some kings, who are compassionate, take or apply
certain medicines to enable them to enjoy many wives in
one night, simply for the purpose of satisfying the desire
of their women, though they perhaps have no desire of
their own. Others enjoy with great affection only those
wives that they particularly like, while others only take
them, according as the turn of each wife arrives in due
course. Such are the ways of enjoyment prevalent in
Eastern countries, and what is said about the means of
enjoyment of the female is also applicable to the male.
By means of their female attendants the ladies of the
royal harem generally get men into their apartments in the
disguise or dress of women. Their female attendants, and
the daughters of their nurses, who are acquainted with
their secrets, should exert themselves to get men to come
to the harem in this way by telling them of the good
fortune attending it, and by describing the facilities of
entering and leaving the palace, the large size of the
premises, the carelessness of the sentinels, and the
irregularities of the attendants about the persons of the
royal wives. But these women should never induce a man
to enter the harem by telling him falsehoods, for that
would probably lead to his destruction.
As for the man himself he had better not enter a royal
harem, even though it may be easily accessible, on
account of the numerous disasters to which he may be
exposed there. If however he wants to enter it, he should
first ascertain whether there is an easy way to get out,
whether it is closely surrounded by the pleasure garden,
whether it has separate enclosures belonging to it, whether
the sentinels are careless, whether the king has gone
abroad, and then, when he is called by the women of the
harem, he should carefully observe the localities, and
enter by the way pointed out by them. If he is able to
manage it, he should hang about the harem every day, and
under some pretext or other, make friends with the
sentinels, and show himself attached to the female
attendants of the harem, who may have become
acquainted with his design, and to whom he should
express his regret at not being able to obtain the object of
his desire. Lastly he should cause the whole business of a
go-between to be done by the woman who may have
access to the harem, and he should be careful to be able to
recognize the emissaries of the king.
When a go-between has no access to the harem, then the
man should stand in some place where the lady, whom he
loves and whom he is anxious to enjoy, can be seen.
If that place is occupied by the king's sentinels, he
should then disguise himself as a female attendant of the
lady who comes to the place, or passes by it. When she
looks at him he should let her know his feelings by
outward signs and gestures, and should show her pictures,
things with double meanings, chaplets of flowers, and
rings. He should carefully mark the answer she gives,
whether by word or by sign, or by gesture, and should
then try and get into the harem. If he is certain of her
coming to some particular place he should conceal
himself there, and at the appointed time should enter
along with her as one of the guards. He may also go in
and out, concealed in a folded bed, or bed covering, or
with his body made invisible, by means of external
applications, a receipt for one of which is as follows:
The heart of an ichneumon, the fruit of the long gourd
(tumbi), and the eyes of a serpent should all be burnt
without letting out the smoke. The ashes should then be
ground and mixed in equal quantities with water. By
putting this mixture upon the eyes a man can go about
unseen.
Other means of invisibility are prescribed by Duyana
Brahmans and Jogashiras.
Again the man may enter the harem during the festival
of the eighth moon in the month of Nargashirsha, and
during the moonlight festivals when the female attendants
of the harem are all busily occupied, or in confusion.
The following principles are laid down on this subject.
The entrance of young men into harems, and their exit
from them, generally take place when things are being
brought into the palace, or when things are being taken
out of it, or when drinking festivals are going on, or when
the female attendants are in a hurry, or when the residence
of some of the royal ladies is being changed, or when the
king's wives go to gardens, or to fairs, or when they enter
the palace on their return from them, or lastly, when the
king is absent on a long pilgrimage. The women of the
royal harem know each other's secrets, and having but one
object to attain, they give assistance to each other. A
young man, who enjoys all of them, and who is common
to them all, can continue enjoying his union with them so
long as it is kept quiet, and is not known abroad.
Now in the country of the Aparatakas the royal ladies
are not well protected, and consequently many young men
are passed into the harem by the women who have access
to the royal palace. The wives of the king of the Ahira
country accomplish their objects with those sentinels in
the harem who bear the name of Kashtriyas. The royal
ladies in the country of the Vatsagulmas cause such men
as are suitable to enter into the harem along with their
female messengers. In the country of the Vaidarbhas the
sons of the royal ladies enter the royal harem when they
please and enjoy the women, with the exception of their
own mothers. In the Stri-rajya the wives of the king are
enjoyed by his caste fellows and relations. In the Ganda
country the royal wives are enjoyed by Brahmans, friends,
servants and slaves. In the Samdhava country servants,
foster children, and other persons like them enjoy the
women of the harem. In the country of the Haimavatas
adventurous citizens bribe the sentinels and enter the
harem. In the country of the Vanyas and the Kalmyas,
Brahmans, with the knowledge of the king, enter the
harem under the pretence of giving flowers to the ladies,
and speak with them from behind a curtain, and from
such conversation union afterwards takes place. Lastly the
women in the harem of the king of the Prachyas conceal
one young man in the harem for every batch of nine or ten
of the women.
Thus act the wives of others.
For these reasons a man should guard his own wife. Old
authors say that a king should select for sentinels in his
harem such men as have their freedom from carnal desires
well tested. But such men, though free themselves from
carnal desire, by reason of their fear or avarice, may cause
other persons to enter the harem, and therefore
Gonikaputra says that kings should place such men in the
harem as may have had their freedom from carnal desires,
their fears, and their avarice well tested. Lastly
Vatsyayana says that under the influence of Dharma
people might be admitted, and therefore men should be
selected who are free from carnal desires, fear, avarice,
and Dharma.
The followers of Babhravya say that a man should
cause his wife to associate with a young woman who
would tell him the secrets of other people, and thus find
out from her about his wife's chastity. But Vatsyayana
says that, as wicked persons are always successful with
women, a man should not cause his innocent wife to be
corrupted by bringing her into the company of a deceitful
woman.
The following are the causes of the destruction of a
woman's chastity:
) Always going into society, and sitting in company
) Absence of restraint
) The loose habits of her husband
) Want of caution in her relations with other men
) Continued and long absence of her husband
) Living in a foreign country
) Destruction of her love and feelings by her husband
) The company of loose women
) The jealousy of her husband
There are also the following verses on the subject:
`A clever man, learning from the Shastras the ways of
winning over the wives of other people, is never deceived
in the case of his own wives. No one, however, should
make use of these ways for seducing the wives of others,
because they do not always succeed, and, moreover, often
cause disasters, and the destruction of Dharma and Artha.
This book, which is intended for the good of the people,
and to teach them the ways of guarding their own wives,
should not be made use of merely for gaining over the
wives of others.'
PART 6
INTRODUCTORY REMARKS
THIS Part VI, about courtesans, was prepared by
Vatsyayana from a treatise on the subject that was written
by Dattaka, for the women of Pataliputra (the modern
Patna), some two thousand years ago. Dattaka's work does
not appear to be extant now, but this abridgement of it is
very clever, and quite equal to any of the productions of
Emile Zola, and other writers of the realistic school of
today.
Although a great deal has been written on the subject of
the courtesan, nowhere will be found a better description
of her, of her belongings, of her ideas, and of the working
of her mind, than is contained in the following pages.
The details of the domestic and social life of the early
Hindoos would not be complete without mention of the
courtesan, and Part VI is entirely devoted to this subject.
The Hindoos have ever had the good sense to recognise
courtesans as a part and portion of human society, and so
long as they behaved themselves with decency and
propriety they were regarded with a certain respect.
Anyhow, they have never been treated in the East with
that brutality and contempt so common in the West, while
their education has always been of a superior kind to that
bestowed upon the rest of womankind in Oriental
countries.
In the earlier days the well-educated Hindoo dancing
girl and courtesan doubtless resembled the Hetera of the
Greeks, and, being educated and amusing, were far more
acceptable as companions than the generality of the
married or unmarried women of that period. At all times
and in all countries, there has ever been a little rivalry
between the chaste and the unchaste. But while some
women are born courtesans, and follow the instincts of
their nature in every class of society, it has been truly said
by some authors that every woman has got an inkling of
the profession in her nature, and does her best, as a
general rule, to make herself agreeable to the male sex.
The subtlety of women, their wonderful perceptive
powers, their knowledge, and their intuitive appreciation
of men and things are all shown in the following pages,
which may be looked upon as a concentrated essence that
has been since worked up into detail by many writers in
every quarter of the globe.
CHAPTER I
OF THE CAUSES OF A COURTESAN RESORTING
TO MEN; OF THE MEANS OF ATTACHING TO
HERSELF THE MAN DESIRED; AND OF THE KIND
OF MAN THAT IT IS DESIRABLE TO BE
ACQUAINTED WITH
By having intercourse with men courtesans obtain
sexual pleasure, as well as their own maintenance. Now
when a courtesan takes up with a man from love, the
action is natural; but when she resorts to him for the
purpose of getting money, her action is artificial or forced.
Even in the latter case, however, she should conduct
herself as if her love were indeed natural, because men
repose their confidence on those women who apparently
love them. In making known her love to the man, she
should show an entire freedom from avarice, and for the
sake of her future credit she should abstain from acquiring
money from him by unlawful means.
A courtesan, well dressed and wearing her ornaments,
should sit or stand at the door of her house, and, without
exposing herself too much, should look on the public road
so as to be seen by the passers by, she being like an object
on view for sale. She should form friendships with such
persons as would enable her to separate men from other
women, and attach them to herself, to repair her own
misfortunes, to acquire wealth, and to protect her from
being bullied, or set upon by persons with whom she may
have dealings of some kind or another.
These persons are:
) The guards of the town, or the police
) The officers of the courts of justice
) Astrologers
) Powerful men, or men with interest
) Learned men
) Teachers of the sixty-four arts
) Pithamardas or confidants
) Vitas or parasites
) Vidushakas or jesters
) Flower sellers
) Perfumers
) Vendors of spirits
) Washermen
) Barbers
) Beggars
And such other persons as may be found necessary for
the particular object to be acquired.
The following kinds of men may be taken up with,
simply for the purpose of getting their money:
) Men of independent income
) Young men
) Men who are free from any ties
) Men who hold places of authority under the king
) Men who have secured their means of livelihood
without difficulty
) Men possessed of unfailing sources of income
) Men who consider themselves handsome
) Men who are always praising themselves
) One who is a eunuch, but wishes to be thought a man
) One who hates his equals One who is naturally liberal
) One who has influence with the king or his ministers
) One who is always fortunate
) One who is proud of his wealth
) One who disobeys the orders of his elders
) One upon whom the members of his caste keep an eye
) An only son whose father is wealthy
) An ascetic who is internally troubled with desire
) A brave man
) A physician of the king
) Previous acquaintances
On the other hand, those who are possessed of excellent
qualities are to be resorted to for the sake of love, and
fame. Such men are as follows:
Men of high birth, learned, with a good knowledge of
the world, and doing the proper things at the proper times,
poets, good story tellers, eloquent men, energetic men,
skilled in various arts, far-seeing into the future, possessed
of great minds, full of perseverance, of a firm devotion,
free from anger, liberal, affectionate to their parents, and
with a liking for all social gatherings, skilled in
completing verses begun by others and in various other
sports, free from all disease, possessed of a perfect body,
strong, and not addicted to drinking, powerful in sexual
enjoyment, sociable, showing love towards women and
attracting their hearts to himself, but not entirely devoted
to them, possessed of independent means of livelihood,
free from envy, and last of all, free from suspicion.
Such are the good qualifies of a man.
The woman also should have the following
characteristics:
She should be possessed of beauty, and amiability, with
auspicious body marks. She should have a liking for good
qualifies in other people, as also a liking for wealth. She
should take delight in sexual unions, resulting from love,
and should be of a firm mind, and of the same class as the
man with regard to sexual enjoyment.
She should always be anxious to acquire and obtain
experience and knowledge, be free from avarice, and
always have a liking for social gatherings, and for the arts.
The following are the ordinary qualities of all women:
To be possessed of intelligence, good disposition, and
good manners; to be straightforward in behaviour, and to
be grateful; to consider well the future before doing
anything; to possess activity, to be of consistent
behaviour, and to have a knowledge of the proper times
and places for doing things; to speak always without
meanness, loud laughter, malignity, anger, avarice,
dullness, or stupidity; to have a knowledge of the Kama
Sutra, and to be skilled in all the arts connected with it.
The faults of women are to be known by the absence of
any of the above mentioned good qualities.
The following kinds of men are not fit to be resorted to
by courtesans:
One who is consumptive; one who is sickly; one whose
mouth contains worms; one whose breath smells like
human excrement; one whose wife is dear to him; one
who speaks harshly; one who is always suspicious; one
who is avaricious; one who is pitiless; one who is a thief;
one who is self-conceited; one who has a liking for
sorcery; one who does not care for respect or disrespect;
one who can be gained over even by his enemies by
means of money; and lastly, one who is extremely bashful.
Ancient authors are of opinion that the causes of a
courtesan resorting to men are love, fear, money, pleasure,
returning some act of enmity, curiosity, sorrow, constant
intercourse, Dharma, celebrity, compassion, the desire of
having a friend, shame, the likeness of the man to some
beloved person, the search after good fortune, the getting
rid of the love of somebody else, the being of the same
class as the man with respect to sexual union, living in the
same place, constancy, and poverty. But Vatsyayana
decides that desire of wealth, freedom from misfortune,
and love are the only causes that affect the union of
courtesans with men.
Now a courtesan should not sacrifice money to her love,
because money is the chief thing to be attended to. But in
cases of fear, etc., she should pay regard to strength and
other qualities. Moreover, even though she be invited by
any man to join him, she should not at once consent to a
union, because men are apt to despise things which are
easily acquired. On such occasions she should first send
the shampooers, and the singers, and the jesters, who may
be in her service, or, in their absence the Pithamardas, or
confidants, and others, to find out the state of his feelings,
and the condition of his mind. By means of these persons
she should ascertain whether the man is pure or impure,
affected, or the reverse, capable of attachment, or
indifferent, liberal or niggardly; and if she finds him to
her liking, she should then employ the Vita and others to
attach his mind to her.
Accordingly, the Pithamarda should bring the man to
her house, under the pretence of seeing the fights of
quails, cocks, and rams, of hearing the mania (a kind of
starling) talk, or of seeing some other spectacle, or the
practice of some art; or he may take the woman to the
abode of the man. After this, when the man comes to her
house the woman should give him something capable of
producing curiosity, and love in his heart, such as an
affectionate present, telling him that it was specially
designed for his use. She should also amuse him for a
long time by telling him such stories, and doing such
things as he may take most delight in. When he goes away
she should frequently send to him a female attendant,
skilled in carrying on a jesting conversation, and also a
small present at the same time. She should also sometimes
go to him herself under the pretence of some business,
and accompanied by the Pithamarda.
Thus end the means of attaching to herself the man
desired. There are also some verses on the subject as
follows:
`When a lover comes to her abode, a courtesan should
give him a mixture of betel leaves and betel nut, garlands
of flowers, and perfumed ointments, and, showing her
skill in arts, should entertain him with a long
conversation. She should also give him some loving
presents, and make an exchange of her own things with
his, and at the same time should show him her skill in
sexual enjoyment. When a courtesan is thus united with
her lover she should always delight him by affectionate
gifts, by conversation, and by the application of tender
means of enjoyment.'
CHAPTER II
OF LIVING LIKE A WIFE
WHEN a courtesan is living as a wife with her lover,
she should behave like a chaste woman, and do everything
to his satisfaction. Her duty in this respect, in short, is,
that she should give him pleasure, but should not become
attached to him, though behaving as if she were really
attached.
Now the following is the manner in which she is to
conduct herself, so as to accomplish the above mentioned
purpose. She should have a mother dependent on her, one
who should be represented as very harsh, and who looked
upon money as her chief object in life. In the event of
there being no mother, then an old and confidential nurse
should play the same role. The mother or nurse, on their
part, should appear to be displeased with the lover, and
forcibly take her away from him. The woman herself
should always show pretended anger, dejection, fear, and
shame on this account, but should not disobey the mother
or nurse at any time.
She should make out to the mother or nurse that the
man is suffering from bad health, and making this a
pretext for going to see him, she should go on that
account. She is, moreover, to do the following things for
the purpose of gaining the man's favour:
Sending her female attendant to bring the flowers used
by him on the previous day, in order that she may use
them herself as a mark of affection, also asking for the
mixture of betel nut and leaves that have remained
uneaten by him; expressing wonder at his knowledge of
sexual intercourse, and the several means of enjoyment
used by him; learning from him the sixty-four kinds of
pleasure mentioned by Babhravya; continually practising
the ways of enjoyment as taught by him, and according to
his liking; keeping his secrets; telling him her own desires
and secrets; concealing her anger; never neglecting him
on the bed when he turns his face towards her; touching
any parts of his body according to his wish; kissing and
embracing him when he is asleep; looking at him with
apparent anxiety when he is wrapt in thought, or thinking
of some other subject than herself; showing neither
complete shamelessness, nor excessive bashfulness when
he meets her, or sees her standing on the terrace of her
house from the public road; hating his enemies; loving
those who are dear to him; showing a liking for that which
he likes; being in high or low spirits according to the state
that he is in himself; expressing a curiosity to see his
wives; not continuing her anger for a long time;
suspecting even the marks and wounds made by herself
with. her nails and teeth on his body to have been made
by some other woman; keeping her love for him
unexpressed by words, but showing it by deeds, and signs,
and hints; remaining silent when he is asleep, intoxicated,
or sick; being very attentive when he describes his good
actions, and reciting them afterwards to his praise and
benefit; giving witty replies to him if he be sufficiently
attached to her; listening to all his stories, except those
that relate to her rivals; expressing feelings of dejection
and sorrow if he sighs, yawns, or falls down; pronouncing
the words `live long' when he sneezes; pretending to be ill,
or to have the desire of pregnancy, when she feels
dejected; abstaining from praising the good qualities of
anybody else, and from censuring those who possess the
same faults as her own man; wearing anything that may
have been given to her by him; abstaining from putting on
her ornaments, and from taking food when he is in pain,
sick, low-spirited, or suffering from misfortune, and
condoling and lamenting with him over the same; wishing
to accompany him if he happens to leave the country
himself or if he be banished from it by the king;
expressing a desire not to live after him; telling him that
the whole object and desire of her life was to be united
with him; offering previously promised sacrifices to the
Deity when he acquires wealth, or has some desire
fulfilled, or when he has recovered from some illness or
disease; putting on ornaments every day; not acting too
freely with him; reciting his name and the name of his
family in her songs placing his hand on her loins, bosom
and forehead, and falling asleep after feeling the pleasure
of his touch; sitting on his lap and falling asleep there;
wishing to have a child by him; desiring not to live longer
than he does; abstaining from revealing his secrets to
others; dissuading him from vows and fasts by saying `let
the sin fall upon me'; keeping vows and fasts along with
him when it is impossible to change his mind on the
subject; telling him that vows and fasts are difficult to be
observed, even by herself, when she has any dispute with
him about them; looking on her own wealth and his
without any distinction; abstaining from going to public
assemblies without him, and accompanying him when he
desires her to do so; taking delight in using things
previously used by him, and in eating food that he has left
uneaten; venerating his family, his disposition, his skill in
the arts, his learning, his caste, his complexion, his native
country, his friends, his good qualifies, his age, and his
sweet temper; asking him to sing, and to do other such
like things, if able to do them; going to him without
paying any regard to fear, to cold, to heat, or to rain;
saying with regard to the next world that he should be her
lover even there; adapting her tastes, disposition and
actions to his liking; abstaining from sorcery; disputing
continually with her mother on the subject of going to
him, and, when forcibly taken by her mother to some
other place, expressing her desire to die by taking poison,
by starving herself to death, by stabbing herself with some
weapon, or by hanging herself; and lastly assuring the
man of her constancy and love by means of her agents,
and receiving money herself, but abstaining from any
dispute with her mother with regard to pecuniary matters.
When the man sets out on a journey, she should make
him swear that he will return quickly, and in his absence
should put aside her vows of worshipping the Deity, and
should wear no ornaments except those that are lucky. If
the time fixed for his return has passed, she should
endeavour to ascertain the real time of his return from
omens, from the reports of the people, and from the
positions of the planets, the moon and the stars.
On occasions of amusement, and of auspicious dreams,
she should say `Let me be soon united to him.' If,
moreover, she feels melancholy, or sees any inauspicious
omen, she should perform some rite to appease the Deity.
When the man does return home she should worship the
God Kama', and offer oblations to other Deities, and
having caused a pot filled with water to be brought by her
friends, she should perform the worship in honour of the
crow who eats the offerings which we make to the manes
of deceased relations. After the first visit is over she
should ask her lover also to perform certain rites, and this
he will do if he is sufficiently attached to her.
Now a man is said to be sufficiently attached to a
woman when his love is disinterested; when he has the
same object in view as his beloved one; when he is quite
free from any suspicions on her account; and when he is
indifferent to money with regard to her.
Such is the manner of a courtesan living with a man
like a wife, and set forth here for the sake of guidance
from the rules of Dattaka. What is not laid down here
should be practised according to the custom of the people,
and the nature of each individual man. There are also two
verses on the subject as follows:
`The extent of the love of women is not known, even to
those who are the objects of their affection, on account of
its subtlety, and on account of the avarice, and natural
intelligence of womankind.'
`Women are hardly ever known in their true light,
though they may love men, or become indifferent towards
them, may give them delight, or abandon them, or may
extract from them all the wealth that they may possess.
CHAPTER III
OF THE MEANS OF GETTING MONEY, OF THE
SIGNS OF THE CHANGE OF A LOVER'S
FEELINGS, AND OF THE WAY TO GET RID OF
HIM
MONEY is got out of a lover in two ways:
By natural or lawful means, and by artifices. Old
authors are of opinion that when a courtesan can get as
much money as she wants from her lover, she should not
make use of artifice. But Vatsyayana lays down that
though she may get some money from him by natural
means, yet when she makes use of artifice he gives her
doubly more, and therefore artifice should be resorted to
for the purpose of extorting money from him at all events.
Now the artifices to be used for getting money from her
lover are as follows:
Taking money from him on different occasions, for the
purpose of purchasing various articles, such as ornaments,
food, drink, flowers, perfumes and clothes, and either not
buying them, or getting from him more than their cost.
Praising his intelligence to his face.
Pretending to be obliged to make gifts on occasion of
festivals connected with vows, trees, gardens, temples, or
tanks.
Pretending that at the time of going to his house, her
jewels have been stolen either by the king's guards, or by
robbers.
Alleging that her property has been destroyed by fire, by
the falling of her house, or by the carelessness of her
servants.
Pretending to have lost the ornaments of her lover along
with her own.
Causing him to hear through other people of the
expenses incurred by her in coming to see him.
Contracting debts for the sake of her lover.
Disputing with her mother on account of some expense
incurred by her for her lover, and which was not approved
of by her mother.
Not going to parties and festivities in the houses of her
friends for the want of presents to make to them, she
having previously informed her lover of the valuable
presents given to her by these very friends.
Not performing certain festive rites under the pretence
that she has no money to perform them with.
Engaging artists to do something for her lover.
Entertaining physicians and ministers for the purpose of
attaining some object.
Assisting friends and benefactors both on festive
occasions, and in misfortune.
Performing household rites.
Having to pay the expenses of the ceremony of marriage
of the son of a female friend.
Having to satisfy curious wishes including her state of
pregnancy.
Pretending to be ill, and charging her cost of treatment.
Having to remove the troubles of a friend.
Selling some of her ornaments, so as to give her lover a
present.
Pretending to sell some of her ornaments, furniture, or
cooking utensils to a trader, who has been already tutored
how to behave in the matter.
Having to buy cooking utensils of greater value than
those of other people, so that they might be more easily
distinguished, and not changed for others of an inferior
description.
Remembering the former favours of her lover, and
causing them always to be spoken of by her friends and
followers.
Informing her lover of the great gains of other
courtesans.
Describing before them, and in the presence of her
lover, her own great gains, and making them out to be
greater even than theirs, though such may not have been
really the case.
Openly opposing her mother when she endeavours to
persuade her to take up with men with whom she has been
formerly acquainted, on account of the great gains to be
got from them.
Lastly, pointing out to her lover the liberality of his
rivals.
Thus end the ways and means of getting money.
A woman should always know the state of the mind, of
the feelings, and of the disposition of her lover towards
her from the changes of his temper, his manner, and the
colour of his face.
The behaviour of a waning lover is as follows:
He gives the woman either less than is wanted, or
something else than that which is asked for.
He keeps her in hopes by promises.
He pretends to do one thing, and does something else.
He does not fulfil her desires.
He forgets his promises, or does something else than
that which he has promised.
He speaks with his own servants in a mysterious way.
He sleeps in some other house under the pretence of
having to do something for a friend.
Lastly, he speaks in private with the attendants of a
woman with whom he was formerly acquainted.
Now when a courtesan finds that her lover's disposition
towards her is changing, she should get possession of all
his best things before he becomes aware of her intentions,
and allow a supposed creditor to take them away forcibly
from her in satisfaction of some pretended debt. After
this, if the lover is rich, and has always behaved well
towards her, she should ever treat him with respect; but if
he is poor and destitute, she should get rid of him as if she
had never been acquainted with him in any way before.
The means of getting rid of a lover are as follows:
Describing the habits and vices of the lover as
disagreeable and censurable, with the sneer of the lip, and
the stamp of the foot.
Speaking on a subject with which he is not acquainted.
Showing no admiration for his learning, and passing a
censure upon it.
Putting down his pride.
Seeking the company of men who are superior to him in
learning and wisdom.
Showing a disregard for him on all occasions.
Censuring men possessed of the same faults as her
lover.
Expressing dissatisfaction at the ways and means of
enjoyment used by him.
Not giving him her mouth to kiss.
Refusing access to her jaghana, i.e. the part of the body
between the navel and the thighs.
Showing a dislike for the wounds made by his nails and
teeth.
Not pressing close up against him at the time when he
embraces her.
Keeping her limbs without movement at the time of
congress.
Desiring him to enjoy her when he is fatigued.
Laughing at his attachment to her.
Not responding to his embraces.
Turning away from him when be begins to embrace her.
Pretending to be sleepy.
Going out visiting, or into company, when she
perceives his desire to enjoy her during the daytime.
Mis-constructing his words.
Laughing without any joke, or, at the time of any joke
made by him, laughing under some pretence.
Looking with side glances at her own attendants, and
clapping her hands when he says anything.
Interrupting him in the middle of his stories, and
beginning to tell other stories herself.
Reciting his faults and his vices, and declaring them to
be incurable.
Saying words to her female attendants calculated to cut
the heart of her lover to the quick.
Taking care not to look at him when he comes to her.
Asking him what cannot be granted.
And, after all, finally dismissing him.
There are also two verses on this subject as follows:
`The duty of a courtesan consists in forming
connections with suitable men after due and full
consideration, and attaching the person with whom she is
united to herself; in obtaining wealth from the person who
is attached to her, and then dismissing him after she has
taken away all his possessions.'
`A courtesan leading in this manner the life of a wife is
not troubled with too many lovers, and yet obtains
abundance of wealth.'
CHAPTER IV
ABOUT RE-UNION WITH A FORMER LOVER
WHEN a courtesan abandons her present lover after all
his wealth is exhausted, she may then consider about her
reunion with a former lover. But she should return to him
only if he has acquired fresh wealth, or is still wealthy,
and if he is still attached to her. And if this man be living
at the time with some other woman she should consider
well before she acts.
Now such a man can only be in one of the six following
conditions:
He may have left the first woman of his own accord,
and may even have left another woman since then.
He may have been driven away from both women.
He may have left the one woman of her own accord,
and been driven away by the other.
He may have left the one woman of his own accord, and
be living with another woman.
He may have been driven away from the one woman,
and left the other of his own accord.
He may have been driven away by the one woman, and
may be living with another.
Now if the man has left both women of his own accord,
he should not be resorted to, on account of the fickleness
of his mind, and his indifference to the excellences of
both of them.
As regards the man who may have been driven away
from both women, if he has been driven away from the
last one because the woman could get more money from
some other man, then he should be resorted to, for if
attached to the first woman he would give her more
money, through vanity and emulation to spite the other
woman. But if he has been driven away by the woman on
account of his poverty, or stinginess, he should not then
be resorted to.
In the case of the man who may have left the one
woman of his own accord, and been driven away by the
other, if he agrees to return to the former and give her
plenty of money beforehand, then he should be resorted
to.
In the case of the man who may have left the one
woman of his own accord, and be living with another
woman, the former (wishing to take up with him again)
should first ascertain if he left her in the first instance in
the hope of finding some particular excellence in the other
woman, and that not having found any such excellence, he
was willing to come back to her, and to give her much
money on account of his conduct, and on account of his
affection still existing for her.
Or, whether, having discovered many faults in the other
woman, he would now see even more excellences in
herself than actually exist, and would be prepared to give
her much money for these qualities.
Or, lastly, to consider whether he was a weak man, or a
man fond of enjoying many women, or one who liked a
poor woman, or one who never did anything for the
woman that he was with. After maturely considering all
these things, she should resort to him or not, according to
circumstances.
As regards the man who may have been driven away
from the one woman, and left the other of his own accord,
the former woman (wishing to reunite with him) should
first ascertain whether he still has any affection for her,
and would consequently spend much money upon her; or
whether, being attached to her excellent qualities, he did
not take delight in any other woman; or whether, being
driven away from her formerly before completely
satisfying his sexual desires, he wished to get back to her,
so as to be revenged for the injury done to him; or whether
he wished to create confidence in her mind, and then take
back from her the wealth which she formerly took from
him, and finally destroy her; or, lastly, whether he wished
first to separate her from her present lover, and then to
break away from her himself. If, after considering all these
things, sire is of opinion that his intentions are really pure
and honest, she can reunite herself with him. But if his
mind be at all tainted with evil intentions, he should be
avoided.
In the case of the man who may have been driven away
by one woman, and be living with another, if the man
makes overtures to return to the first one, the courtesan
should consider well before she acts, and while the other
woman is engaged in attracting him to herself, she should
try in her turn (though keeping herself behind the scenes)
to gain him over, on the grounds of any of the following
considerations:
That he was driven away unjustly and for no proper
reason, and now that he has gone to another woman, every
effort must be used to bring him back to myself.
That if he were once to converse with me again, he
would break away from the other woman.
That the pride of my present lover would be put down
by means of the former one.
That he has become wealthy, has secured a higher
position, and holds a place of authority under the king.
That he is separate from his wife.
That he is now independent.
That he lives apart from his father, or brother.
That by making peace with him, I shall be able to get
hold of a very rich man, who is now prevented from
coming to me by my present lover.
That as he is not respected by his wife, I shall now be
able to separate him from her.
That the friend of this man loves my rival, who hates
me cordially, I shall therefore by this means separate the
friend from his mistress.
And lastly, I shall bring discredit upon him by bringing
him back to me, thus showing the fickleness of his mind.
When a courtesan is resolved to take up again with a
former lover, her Pithamarda and other servants should
tell him that his former expulsion from the woman's house
was caused by the wickedness of her mother; that the
woman loved him just as much as ever at that time, but
could not help the occurrence on account of her deference
to her mother's will; that she hated the union of her
present lover, and disliked him excessively. In addition to
this, they should create confidence in his mind by
speaking to him of her former love for him, and should
allude to the mark of that love that she has ever
remembered. This mark of her love should be connected
with some kind of pleasure that may have been practised
by him, such as his way of kissing her, or manner `of
having connection with her.
Thus end the ways of bringing about a reunion with a
former lover.
When a woman has to choose between two lovers, one
of whom was formerly united with her, while the other is
a stranger, the Acharyas (sages) are of opinion that the
first one is preferable, because his disposition and
character being already known by previous careful
observation, he can be easily pleased and satisfied; but
Vatsyayana thinks that a former lover, having already
spent a great deal of his wealth, is not able or willing to
give much money again, and is not therefore to be relied
upon so much as a stranger.
Particular cases may however arise differing from this
general rule on account of the different natures of men.
There are also verses on the subject as follows:
`Reunion with a former lover may be desirable so as to
separate some particular woman from some particular
man, or some particular man from some particular
woman, or to have a certain effect upon the present lover.'
`When a man is excessively attached to a woman, he is
afraid of her coming into contact with other men; he does
not then regard or notice her faults and he gives her much
wealth through fear of her leaving him.'
`A courtesan should be agreeable to the man who is
attached to her, and despise the man who does not care for
her. If while she is living with one man, a messenger
comes to her from some other man, she may either refuse
to listen to any negotiations on his part, or appoint a fixed
time for him to visit her, but she should not leave the man
who may be living with her and who may be attached to
her.'
`A wise woman should only renew her connection with
a former lover, if she is satisfied that good fortune, gain,
love, and friendship, are likely to be the result of such a
reunion.'
CHAPTER V
OF DIFFERENT KINDS OF GAIN
WHEN a courtesan is able to realize much money every
day, by reason of many customers, she should not confine
herself to a single lover; under such circumstances, she
should fix her rate for one night, after considering the
place, the season, and the condition of the people, and
having regard to her own good qualities and good looks,
and after comparing her rates with those of other
courtesans. She can inform her lovers, and friends, and
acquaintances about these charges. If, however, she can
obtain a great gain from a single lover, she may resort to
him alone, and live with him like a wife.
Now the sages are of opinion that, when a courtesan has
the chance of an equal gain from two lovers at the same
time, a preference should be given to the one who would
give her the kind of thing which she wants. But
Vatsyayana says that the preference should be given to the
one who gives her gold, because it cannot be taken back
like some other things, it can be easily received, and is
also the means of procuring anything that may be wished
for. Of such things as gold, silver, copper, bell metal, iron,
pots, furniture, beds, upper garments, under vestments,
fragrant substances, vessels made of gourds, ghee, oil,
corn, cattle, and other things of a like nature, the first -
gold - is superior to all the others.
When the same labour is required to gain any two
lovers, or when the same kind of thing is to be got from
each of them, the choice should be made by the advice of
a friend, or it may be made from their personal qualities,
or from the signs of good or bad fortune that may be
connected with them.
When there are two lovers, one of whom is attached to
the courtesan, and the other is simply very generous, the
sages say that the preference should be given to the
generous lover, but Vatsyayana is of opinion that the one
who is really attached to the courtesan should be
preferred, because he can be made to be generous, even as
a miser gives money if he becomes fond of a woman, but
a mail who is simply generous cannot be made to love
with real attachment. But among those who are attached
to her, if there is one who is poor, and one who is rich, the
preference is of course to be given to the latter.
When there are two lovers, one of whom is generous,
and the other ready to do any service for the courtesan,
some sages say that the one who is ready to do the service
should be preferred, but Vatsyayana is of opinion that a
man who does a service thinks that he has gained his
object when he has done something once, but a generous
man does not care for what he has given before. Even here
the choice should be guided by the likelihood of the future
good to be derived from her union with either of them.
When one of the two lovers is grateful, and the other
liberal, some sages say that the liberal one should be
preferred, but Vatsyayana is of opinion that the former
should be chosen, because liberal men are generally
haughty, plain spoken, and wanting in consideration
towards others. Even though these liberal men have been
on friendly terms for a long time, yet if they see any fault
in the courtesan, or are told lies about her by some other
woman, they do not care for past services, but leave
abruptly. On the other hand the grateful man does not at
once break off from her, on account of a regard for the
pains she may have taken to please him. In this case also
the choice is to be guided with respect to what may
happen in future.
When an occasion for complying with the request of a
friend, and a chance of getting money come together, the
sages say that the chance of getting money should be
preferred.
But Vatsyayana thinks that the money can be obtained
tomorrow as well as today, but if the request of a friend be
riot at once complied with, he may become disaffected.
Even here, in making the choice, regard must be paid to
future good fortune.
On such an occasion, however, the courtesan might
pacify her friend by pretending to have some work to do,
and telling him that his request will be complied with next
day, and in this way secure the chance of getting the
money that has been offered her.
When the chance of getting money and the chance of
avoiding some disaster come at the same time, the sages
are of opinion that the chance of getting money should be
preferred, but Vatsyayana says that money has only a
limited importance, while a disaster that is once averted
may never occur again. Here, however, the choice should
be guided by the greatness or smallness of the disaster.
The gains of the wealthiest and best kind of courtesans
are to be spent as follows:
Building temples, tanks, and gardens; giving a thousand
cows to different Brahmans; carrying on the worship of
the Gods, and celebrating festivals in their honour; and
lastly, performing such vows as may be within their
means.
The gains of other courtesans are to be spent as follows:
Having a white dress to wear every day; getting
sufficient food and drink to satisfy hunger and thirst;
eating daily a perfumed tambula, i.e. a mixture of betel
nut and betel leaves; and wearing ornaments gilt with
gold. The sages say that these represent the gains of all the
middle and lower classes of courtesans, but Vatsyayana is
of opinion that their gains cannot be calculated, or fixed
in any way, as these depend on the influence of the place,
the customs of the people, their own appearance, and
many other things.
When a courtesan wants to keep some particular man
from some other woman; or wishes to get him away from
some woman to whom he may be attached or to deprive
some woman of the gains realized by her from him; or if
she thinks that she would raise her position or enjoy some
great good fortune or become desirable to all men by
uniting herself with this man; or if she wishes to get his
assistance in averting some misfortune; or is really
attached to him and loves him; or wishes to injure some
body through his means; or has regard to some former
favour conferred upon her by him; or wishes to be united
with him merely from desire; for any of the above reasons,
she should agree to take from him only a small sum of
money in a friendly way.
When a courtesan intends to abandon a particular lover,
and take up with another one; or when she has reason to
believe that her lover will shortly leave her, and return to
his wives; or that having squandered all his money, and
become penniless, his guardian, or master, or father would
come and take him away; or that her lover is about to lose
his position or, lastly, that he is of a very fickle mind, she
should, under any of these circumstances, endeavour to
get as much money as she can from him as soon as
possible.
On the other hand, when the courtesan thinks that her
lover is about to receive valuable presents; or get a place
of authority from the king; or be near the time of
inheriting a fortune; or that his ship would soon arrive
laden with merchandise; or that he has large stocks of
corn and other commodities; or that if anything was done
for him it would not be done in vain; or that he is always
true to his word; then should she have regard to her future
welfare, and live with the man like a wife.
There are also verses on the subject as follows:
`In considering her present gains, and her future
welfare, a courtesan should avoid such persons as have
gained their means of subsistence with very great
difficulty, as also those who have become selfish and
hard-hearted by becoming the favourites of kings.'
`She should make every endeavour to unite herself with
prosperous and well-to-do people, and with those whom
it is dangerous to avoid, or to slight in any way. Even at
some cost to herself she should become acquainted with
energetic and liberal-minded men, who when pleased
would give her a large sum of money, even for very little
service, or for some small thing.'
CHAPTER VI
OF GAINS AND LOSSES; ATTENDANT GAINS
AND LOSSES; AND DOUBTS; AS ALSO OF THE
DIFFERENT KINDS OF COURTESANS
IT sometimes happens that while gains are being sought
for, or expected to be realized, losses only are the result of
our efforts. The causes of these losses are:
) Weakness of intellect
) Excessive love
) Excessive pride
) Excessive self conceit
) Excessive simplicity
) Excessive confidence
) Excessive anger
) Carelessness
) Recklessness
) Influence of evil genius
) Accidental circumstances
The results of these losses are:
) Expense incurred without any result
) Destruction of future good fortune
) Stoppage of gains about to be realized
) Loss of what is already obtained
) Acquisition of a sour temper
) Becoming unamiable to every body
) Injury to health
) Loss of hair and other accidents
Now gain is of three kinds: gain of wealth, gain of
religious merit, and gain of pleasure; and similarly loss is
of three kinds: loss of wealth, loss of religious merit, and
loss of pleasure. At the time when gains are sought for, if
other gains come along with them, these are called
attendant gains. When gain is uncertain, the doubt of its
being a gain is called a simple doubt. When there is a
doubt whether either of two things will happen or not, it
is called a mixed doubt. If while one thing is being done
two results take place, it is called a combination of two
results, and if several results follow from the same action,
it is called a combination of results on every side.
We shall now give examples of the above.
As already stated, gain is of three kinds, and loss, which
is opposed to gain, is also of three kinds.
When by living with a great man a courtesan acquires
present wealth, and in addition to this becomes
acquainted with other people, and thus obtains a chance
of future fortune, and an accession of wealth, and
becomes desirable to all, this is called a gain of wealth
attended by other gain.
When by living with a man a courtesan simply gets
money, this is called a gain of wealth not attended by any
other gain.
When a courtesan receives money from other people
besides her lover, the results are the chance of the loss of
future good from her present lover; the chance of
disaffection of a man securely attached to her; the hatred
of all; and the chance of a union with some low person,
tending to destroy her future good. This gain is called a
gain of wealth attended by losses.
When a courtesan, at her own expense, and without any
results in the shape of gain, has connection with a great
man, or an avaricious minister, for the sake of diverting
some misfortune, or removing some cause that may be
threatening the destruction of a great gain, this loss is said
to be a loss of wealth attended by gains of the future good
which it may bring about.
When a courtesan is kind, even at her own expense, to
a man who is very stingy, or to a man proud of his looks,
or to an ungrateful man skilled in gaining the hearts of
others, without any good resulting from these connections
to her in the end, this loss is called a loss of wealth not
attended by any gain.
When a courtesan is kind to any such man as described
above, but who in addition is a favourite of the king, and
moreover cruel and powerful, without any good result in
the end, and with a chance of her being turned away at
any moment, this loss is called a loss of wealth attended
by other losses.
In this way gains and losses, and attendant gains and
losses in religious merit and pleasures may become known
to the reader, and combinations of all of them may also be
made.
Thus end the remarks on gains and losses, and attendant
gains and losses. In the next place we come to doubts,
which are again of three kinds: doubts about wealth,
doubts about religious merit, and doubts about pleasures.
The following are examples:
When a courtesan is not certain how much a man may
give her, or spend upon her, this is called a doubt about
wealth.
When a courtesan feels doubtful whether she is right in
entirely abandoning a lover from whom she is unable to
get money, she having taken all his wealth from him in
the first instance, this doubt is called a doubt about
religious merit.
When a courtesan is unable to get hold of a lover to her
liking, and is uncertain whether she will derive any
pleasure from a person surrounded by his family, or from
a low person, this is called a doubt about pleasure.
When a courtesan is uncertain whether some powerful
but low principled fellow would cause loss to her on
account of her not being civil to him this is called a doubt
about the loss of wealth.
When a courtesan feels doubtful whether she would lose
religious merit by abandoning a man who is attached to
her without giving him the slightest favour, and thereby
causing him unhappiness in this world and the next,1 this
doubt is called a doubt about the loss of a religious merit.
When a courtesan is uncertain as to whether she might
create disaffection by speaking out, and revealing her love
and thus not get her desire satisfied, this is called a doubt
about the loss of pleasure.
Thus end the remarks on doubts.
Mixed Doubts
The intercourse or connection with a stranger, whose
disposition is unknown, and who may have been
introduced by a lover, or by one who possessed authority,
may be productive either of gain or loss, and therefore this
is called a mixed doubt about the gain and loss of wealth.
When a courtesan is requested by a friend, or is
impelled by pity to have intercourse with a learned
Brahman, a religious student, a sacrificer, a devotee, or an
ascetic who may have all fallen in love with her, and who
may be consequently at the point of death, by doing this
she might either gain or lose religious merit, and therefore
this is called a mixed doubt about the gain and loss of
religious merit.
If a courtesan relies solely upon the report of other
people (i.e. hearsay) about a man, and goes to him without
ascertaining herself whether he possesses good qualities
or not, she may either gain or lose pleasure in proportion
as he may be good or bad, and therefore this is called a
mixed doubt about the gain and loss of pleasure.
Uddalika has described the gains and losses on both
sides as follows:
If, when living with a lover, a courtesan gets both
wealth and pleasure from him, it is called a gain on both
sides.
When a courtesan lives with a lover at her own expense
without getting any profit out of it, and the lover even
takes back from her what he may have formerly given her,
it is called a loss on both sides.
When a courtesan is uncertain whether a new
acquaintance would become attached to her, and,
moreover, if he became attached to her, whether he would
give her anything, it is then called a doubt on both sides
about gains.
When a courtesan is uncertain whether a former enemy,
if made up by her at her own expense, would do her some
injury on account of his grudge against her; or, if
becoming attached to her, would take away angrily from
her anything that he may have given to her, this is called
a doubt on both sides about loss.
Babhravya has described the gains and losses on both
sides as follows:
When a courtesan can get money from a man whom she
may go to see, and also money from a man whom she may
not go to see, this is called a gain on both sides.
When a courtesan has to incur further expense if she
goes to see a man, and yet runs the risk of incurring an
irremediable loss if she does not go to see him, this is
called a loss on both sides.
When a courtesan is uncertain whether a particular man
would give her anything on her going to see him, without
incurring expense on her part or whether on her neglecting
him another man would give her something, this is called
a doubt on both sides about gain.
When a courtesan is uncertain whether, on going at her
own expense to see an old enemy, he would take back
from her what he may have given her, or whether by her
not going to see him he would cause some disaster to fall
upon her, this is called a doubt on both sides about loss.
By combining the above, the following six kinds of
mixed results are produced:
) Gain on one side, and loss on the other
) Gain on one side, and doubt of gain on the other
) Gain on one side, and doubt of loss on the other
) Loss on one side, and doubt of gain on the other
) Doubt of gain on one side, and doubt of loss on the
other
) Doubt of loss on one side, and loss on the other
A courtesan, having considered all the above things and
taken counsel with her friends, should act so as to acquire
gain, the chances of great gain, and the warding off of any
great disaster. Religious merit and pleasure should also be
formed into separate combinations like those of wealth,
and then all should be combined with each other, so as to
form new combinations.
When a courtesan consorts with men she should cause
each of them to give her money as well as pleasure. At
particular times, such as the Spring Festivals, etc., she
should make her mother announce to the various men,
that on a certain day her daughter would remain with the
man who would gratify such and such a desire of hers.
When young men approach her with delight, she should
think of what she may accomplish through them.
The combination of gains and losses on all sides are
gain on one side, and loss on all others; loss on one side
and gain on all others; gain on all sides, loss on all sides.
A courtesan should also consider doubts about gain and
doubts about loss with reference both to wealth, religious
merit, and pleasure.
Thus ends the consideration of gain, loss, attendant
gains, attendant losses, and doubts.
The different kinds of courtesans are:
) A bawd
) A female attendant
) An unchaste woman
) A dancing girl
) A female artisan
) A woman who has left her family
) A woman living on her beauty
) And, finally, a regular courtesan
All the above kinds of courtesans are acquainted with
various kinds of men, and should consider the ways of
getting money from them of pleasing them, of separating
themselves from them, and of reuniting with them. They
should also take into consideration particular gains and
losses, attendant gains and losses, and doubts in
accordance with their several conditions.
Thus end the considerations of courtesans.
There are also two verses on the subject as follows:
`Men want pleasure, while women want money, and
therefore this part, which treats of the means of gaining
wealth, should be studied.'
`There are some women who seek for love, and there
are others who seek for money; for the former the ways of
love are told in previous portions of this work, while the
ways of getting money, as practised by courtesans, are
described in this part.
PART 7
CHAPTER I
ON PERSONAL ADORNMENT; ON SUBJUGATING
THE HEARTS OF OTHERS; AND ON TONIC
MEDICINES
WHEN a person fails to obtain the object of his desires
by any of the ways previously related, he should then have
recourse to other ways of attracting others to himself.
Now good looks, good qualities, youth, and liberality
are the chief and most natural means of making a person
agreeable in the eyes of others. But in the absence of these
a man or a woman must have resort to artificial means, or
to art, and the following are some recipes that may be
found useful.
An ointment made of the tabernamontana coronaria, the
costus speciosus or arabicus, and the flacourtia
cataphracta, can be used as an unguent of adornment.
If a fine powder is made of the above plants, and
applied to the wick of a lamp, which is made to burn with
the oil of blue vitrol, the black pigment or lamp black
produced therefrom, when applied to the eyelashes, has
the effect of making a person look lovely.
The oil of the hogweed, the echites putescens, the sarina
plant, the yellow amaranth, and the leaf of the nymphae,
if applied to the body, has the same effect.
A black pigment from the same plants produces a
similar effect.
By eating the powder of the nelumbrium speciosum, the
blue lotus, and the mesna roxburghii, with ghee and
honey, a man becomes lovely in the eyes of others.
The above things, together with the tabernamontana
coronaria, and the xanthochymus pictorius, if used as an
ointment, produce the same results.
If the bone of a peacock or of a hyena be covered with
gold, and tied on the right hand, it makes a man lovely in
the eyes of other people.
In the same way, if a bead, made of the seed of the
jujube, or of the conch shell, be enchanted by the
incantations mentioned in the Atharvana Veda, or by the
incantations of those well skilled in the science of magic,
and tied on the hand, it produces the same result as
described above.
When a female attendant arrives at the age of puberty,
her master should keep her secluded, and when men
ardently desire her on account of her seclusion, and on
account of the difficulty of approaching her, he should
then bestow her hand on such a person as may endow her
with wealth and happiness.
This is a means of increasing the loveliness of a person
in the eyes of others.
In the same way, when the daughter of a courtesan
arrives at the age of puberty, the mother should get
together a lot of young men of the same age, disposition,
and knowledge as her daughter, and tell them that she
would give her in marriage to the person who would give
her presents of a particular kind.
After this the daughter should be kept in seclusion as
far as possible, and the mother should give her in
marriage to the man who may be ready to give her the
presents agreed upon. If the mother is unable to get so
much out of the man, she should show some of her own
things as having been given to the daughter by the
bridegroom.
Or the mother may allow her daughter to be married to
the man privately, as if she was ignorant of the whole
affair, and then pretending that it has come to her
knowledge, she may give her consent to the union.
The daughter, too, should make herself attractive to the
sons of wealthy citizens, unknown to her mother, and
make them attached to her, and for this purpose should
meet them at the time of learning to sing, and in places
where music is played, and at the houses of other people,
and then request her mother, through a female friend, or
servant, to be allowed to unite herself to the man who is
most agreeable to her.
When the daughter of a courtesan is thus given to a
man, the ties of marriage should be observed for one year,
and after that she may do what she likes. But even after
the end of the year, when otherwise engaged, if she should
be now and then invited by her first husband to come and
see him, she should put aside her present gain, and go to
him for the night.
Such is the mode of temporary marriage among
courtesans, and of increasing their loveliness, and their
value in the eyes of others. What has been said about them
should also be understood to apply to the daughters of
dancing women, whose mothers should give them only to
such persons as are likely to become useful to them in
various ways.
Thus end the ways of making oneself lovely in the eyes
of others. If a man, after anointing his lingam with a
mixture of the powders of the white thorn apple, the long
pepper and, the black pepper, and honey, engages in
sexual union with a woman, he makes her subject to his
will.
The application of a mixture of the leaf of the plant
vatodbhranta, of the flowers thrown on a human corpse
when carried out to be burnt, and the powder of the bones
of the peacock, and of the jiwanjiva bird produces the
same effect.
The remains of a kite who has died a natural death,
ground into powder, and mixed with cowach and honey,
has also the same effect.
Anointing oneself with an ointment made of the plant
emblica myrabolans has the power of subjecting women
to one's will.
If a man cuts into small pieces the sprouts of the
vajnasunhi plant, and dips them into a mixture of red
arsenic and sulphur, and then dries them seven times, and
applies this powder mixed with honey to his lingam, he
can subjugate a woman to his will directly that he has had
sexual union with her, or if, by burning these very sprouts
at night and looking at the smoke, he sees a golden moon
behind, he will then be successful with any woman; or if
he throws some of the powder of these same sprouts
mixed with the excrement of a monkey upon a maiden,
she will not be given in marriage to anybody else.
If pieces of the arris root are dressed with the oil of the
mango, and placed for six months in a hole made in the
trunk of the sisu tree, and are then taken out and made up
into an ointment, and applied to the lingam, this is said to
serve as the means of subjugating women.
If the bone of a camel is dipped into the juice of the
plant eclipta prostata, and then burnt, and the black
pigment produced from its ashes is placed in a box also
made of the bone of a camel, and applied together with
antimony to the eye lashes with a pencil also made of the
bone of a camel, then that pigment is said to be very pure,
and wholesome for the eyes, and serves as a means of
subjugating others to the person who uses it. The same
effect can be produced by black pigment made of the
bones of hawks, vultures, and peacocks.
Thus end the ways of subjugating others to one's own
will.
Now the means of increasing sexual vigour are as
follows:
A man obtains sexual vigour by drinking milk mixed
with sugar, the root of the uchchata plant, the piper chaba,
and liquorice.
Drinking milk, mixed with sugar, and having the
testicle of a ram or a goat boiled in it, is also productive
of vigour.
The drinking of the juice of the hedysarum gangeticum,
the kuili, and the kshirika plant mixed with milk,
produces the same effect.
The seed of the long pepper along with the seeds of the
sanseviera roxburghiana, and the hedysarum gangeticum
plant, all pounded together, and mixed with milk, is
productive of a similar result.
According to ancient authors, if a man pounds the seeds
or roots of the trapa bispinosa, the kasurika, the tuscan
jasmine, and liquorice, together with the kshirakapoli (a
kind of onion), and puts the powder into milk mixed with
sugar and ghee, and having boiled the whole mixture on
a moderate fire, drinks the paste so formed, he will be able
to enjoy innumerable women.
In the same way, if a man mixes rice with the eggs of
the sparrow, and having boiled this in milk, adds to it
ghee and honey, and drinks as much of it as necessary,
this will produce the same effect.
If a man takes the outer covering of sesamum seeds, and
soaks them with the eggs of sparrows, and then, having
boiled them in milk, mixed with sugar and ghee, along
with the fruits of the trapa bispinosa and the kasurika
plant, and adding to it the flour of wheat and beans, and
then drinks this composition, he is said to be able to enjoy
many women.
If ghee, honey, sugar and liquorice in equal quantities,
the juice of the fennel plant, and milk are mixed together,
this nectar-like composition is said to be holy, and
provocative of sexual vigour, a preservative of life, and
sweet to the taste.
The drinking of a paste composed of the asparagus
racemosus, the shvadaushtra plant, the guduchi plant, the
long pepper, and liquorice, boiled in milk, honey, and
ghee, in the spring, is said to have the same effect as the
above.
Boiling the asparagus racemosus, and the shvadaushtra
plant, along with the pounded fruits of the premna spinosa
in water, and drinking the same, is said to act in the same
way.
Drinking boiled ghee, or clarified butter, in the morning
during the spring season, is said to be beneficial to health
and strength and agreeable to the taste.
If the powder of the seed of the shvadaushtra plant and
the flower of barley are mixed together in equal parts, and
a portion of it, i.e. two palas in weight, is eaten every
morning on getting up, it has the same effect as the
preceding recipe.
There are also verses on the subject as follows:
`The means of producing love and sexual vigour should
be learnt from the science of medicine, from the Vedas,
from those who are learned in the arts of magic, and from
confidential relatives. No means should be tried which are
doubtful in their effects, which are likely to cause injury
to the body, which involve the death of animals, and
which bring us in contact with impure things. Such means
should only be used as are holy, acknowledged to be
good, and approved of by Brahmans, and friends.'
CHAPTER II
OF THE WAYS OF EXCITING DESIRE, AND
MISCELLANEOUS EXPERIMENTS, AND RECIPES
IF a man is unable to satisfy a Hastini, or Elephant
woman, he should have recourse to various means to
excite her passion. At the commencement he should rub
her yoni with his hand or fingers, and not begin to have
intercourse with her until she becomes excited, or
experiences pleasure. This is one way of exciting a
woman.
Or, he may make use of certain Apadravyas, or things
which are put on or around the lingam to supplement its
length or its thickness, so as to fit it to the yoni. In the
opinion of Babhravya, these Apadravyas should be made
of gold, silver, copper, iron, ivory, buffalo's horn, various
kinds of wood, tin or lead, and should be soft, cool,
provocative of sexual vigour, and well fitted to serve the
intended purpose. Vatsyayana, however, says that they
may be made according to the natural liking of each
individual.
The following are the different kinds of Apadravyas:
`The armlet' (Valaya) should be of the same size as the
lingam, and should have its outer surface made rough
with globules.
`The couple' (Sanghati) is formed of two armlets.
`The bracelet' (Chudaka) is made by joining three or
more armlets, until they come up to the required length of
the lingam.
`The single bracelet' is formed by wrapping a single
wire around the lingam, according to its dimensions.
The Kantuka or Jalaka is a tube open at both ends, with
a hole through it, outwardly rough and studded with soft
globules, and made to fit the side of the yoni, and tied to
the waist.
When such a thing cannot be obtained, then a tube
made of the wood apple, or tubular stalk of the bottle
gourd, or a reed made soft with oil and extracts of plants,
and tied to the waist with strings, may be made use of, as
also a row of soft pieces of wood tied together.
The above are the things that can be used in connection
with or in the place of the lingam.
The people of the southern countries think that true
sexual pleasure cannot be obtained without perforating the
lingam, and they therefore cause it to be pierced like the
lobes of the ears of an infant pierced for earrings.
Now, when a young man perforates his lingam he
should pierce it with a sharp instrument, and then stand in
water so long as the blood continues to flow. At night, he
should engage in sexual intercourse, even with vigour, so
as to clean the hole. After this he should continue to wash
the hole with decoctions, and increase the size by putting
into it small pieces of cane, and the wrightia
antidysenterica, and thus gradually enlarging the orifice.
It may also be washed with liquorice mixed with honey,
and the size of the hole increased by the fruit stalks of the
simapatra plant. The hole should also be anointed with a
small quantity of oil.
In the hole made in the lingam a man may put
Apadravyas of various forms, such as the `round', the
`round on one side', the `wooden mortar', the `flower', the
`armlet', the `bone of the heron', the `goad of the elephant',
the `collection of eight balls', the `lock of hair', the `place
where four roads meet', and other things named according
to their forms and means of using them. All these
Apadravyas should be rough on the outside according to
their requirements.
The ways of enlarging the lingam must be now related.
When a man wishes to enlarge his lingam, he should
rub it with the bristles of certain insects that live in trees,
and then, after rubbing it for ten nights with oils, he
should again rub it with the bristles as before. By
continuing to do this a swelling will be gradually
produced in the lingam, and he should then lie on a cot,
and cause his lingam to hang down through a hole in the
cot. After this he should take away all the pain from the
swelling by using cool concoctions. The swelling, which
is called `Suka', and is often brought about among the
people of the Dravida country, lasts for life.
If the lingam is rubbed with the following things, the
plant physalis flexuosa, the shavara-kandaka plant, the
jalasuka plant, the fruit of the egg plant, the butter of a
she buffalo, the hastri-charma plant, and the juice of the
vajrarasa plant, a swelling lasting for one month will be
produced.
By rubbing it with oil boiled in the concoctions of the
above things, the same effect will be produced, but lasting
for six months.
The enlargement of the lingam is also effected by
rubbing it or moistening it with oil boiled on a moderate
fire along with the seeds of the pomegranate, and the
cucumber, the juices of the valuka plant, the hastricharma plant, and the eggplant.
In addition to the above, other means may be learnt
from experienced and confidential persons.
The miscellaneous experiments and recipes are as
follows:
If a man mixes the powder of the milk hedge plant, and
the kantaka plant with the excrement of a monkey and the
powdered root of the lanjalika plant, and throws this
mixture on a woman, she will not love anybody else
afterwards.
If a man thickens the juice of the fruits of the cassia
fistula, and the eugenia jambolana by mixing them with
the powder of the soma plant, the vernonia anthelmintica,
the eclipta prostata, and the lohopa-jihirka, and applies
this composition to the yoni of a woman, and then has
sexual intercourse with her, his love for her will be
destroyed.
The same effect is produced if a man has connection
with a woman who has bathed in the buttermilk of a shebuffalo mixed with the powders of the gopalika plant, the
banu-padika plant and the yellow amaranth.
An ointment made of the flowers of the nauclea
cadamba, the hog plum, and the eugenia jambolana, and
used by a woman, causes her to be disliked by her
husband.
Garlands made of the above flowers, when worn by the
woman, produce the same effect. An ointment made of the
fruit of the asteracantha longifolia (kokilaksha) will
contract the yoni of a Hastini or Elephant woman, and this
contraction lasts for one night.
An ointment made by pounding the roots of the
nelumbrium speciosum, and of the blue lotus, and the
powder of the plant physalis flexuosa mixed with ghee
and honey, will enlarge the yoni of the Mrigi or Deer
woman.
An ointment made of the fruit of the emblica
myrabolans soaked in the milky juice of the milk hedge
plant, of the soma plant, the calotropis gigantea, and the
juice of the fruit of the vernonia anthelmintica, will make
the hair white.
The juice of the roots of the madayantaka plant, the
yellow amaranth, the anjanika plant, the clitoria ternateea,
and the shlakshnaparin plant, used as a lotion, will make
the hair grow.
An ointment made by boiling the above roots in oil, and
rubbed in, will make the hair black, and will also
gradually restore hair that has fallen off.
If lac is saturated seven times in the sweat of the testicle
of a white horse, and applied to a red lip, the lip will
become white.
The colour of the lips can be regained by means of the
madayantika and other plants mentioned above.
A woman who hears a man playing on a reed pipe
which has been dressed with the juices of the bahupadika
plant, the tabernamontana coronaria, the costus speciosus
or arabicus, the pinus deodora, the euphorbia antiquorum,
the vajra and the kantaka plant, becomes his slave.
If food be mixed with the fruit of the thorn apple
(dathura) it causes intoxication. If water be mixed with oil
and the ashes of any kind of grass except the kusha grass,
it becomes the colour of milk.
If yellow myrabolans, the hog plum, the shrawana plant,
and the priyangu plant be all pounded together, and
applied to iron pots, these pots become red.
If a lamp, trimmed with oil extracted from the shrawana
and priyangu plants, its wick being made of cloth and the
slough of the skins of snakes, is lighted, and long pieces
of wood placed near it, those pieces of wood will resemble
so many snakes.
Drinking the milk of a white cow who has a white calf
at her foot is auspicious, produces fame, and preserves
life.
The blessings of venerable Brahmans, well propitiated,
have the same effect. There are also some verses in
conclusion:
`Thus have I written in a few words the "Science of
love", after reading the texts of ancient authors, and
following the ways of enjoyment mentioned in them.'
`He who is acquainted with the true principles of this
science pays regard to Dharma, Artha, Kama, and to his
own experiences, as well as to the teachings of others, and
does not act simply on the dictates of his own desire. As
for the errors in the science of love which I have
mentioned in this work, on my own authority as an
author, I have, immediately after mentioning them,
carefully censured and prohibited them.'
`An act is never looked upon with indulgence for the
simple reason that it is authorised by the science, because
it ought to be remembered that it is the intention of the
science, that the rules which it contains should only be
acted upon in particular cases. After reading and
considering the works of Babhravya and other ancient
authors, and thinking over the meaning of the rules given
by them, the Kama Sutra was composed, according to the
precepts of Holy Writ, for the benefit of the world, by
Vatsyayana, while leading the life of a religious student,
and wholly engaged in the contemplation of the Deity.'
`This work is not intended to be used merely as an
instrument for satisfying our desires. A person, acquainted
with the true principles of this science, and who preserves
his Dharma, Artha, and Kama, and has regard for the
practices of the people, is sure to obtain the mastery over
his senses.'
`In short, an intelligent and prudent person, attending to
Dharma and Artha, and attending to Kama also, without
becoming the slave of his passions, obtains success in
everything that he may undertake.'
CONCLUDING REMARKS
THUS ends, in seven parts, the Kama Sutra of
Vatsyayana, which might otherwise be called a treatise on
men and women, their mutual relationship, and
connection with each other.
It is a work that should be studied by all, both old and
young; the former will find in it real truths, gathered by
experience, and already tested by themselves, while the
latter will derive the great advantage of learning things,
which some perhaps may otherwise never learn at all, or
which they may only learn when it is too late (`too late'
those immortal words of Mirabeau) to profit by the
learning.
It can also be fairly commended to the student of social
science and of humanity, and above all to the student of
those early ideas, which have gradually filtered down
through the sands of time, and which seem to prove that
the human nature of today is much the same as the human
nature of the long ago.
It has been said of Balzac the great, if not the greatest of
French novelists, that he seemed to have inherited a
natural and intuitive perception of the feelings of men and
women, and has described them with an analysis worthy
of a man of science. The author of the present work must
also have had a considerable knowledge of the
humanities. Many of his remarks are so full of simplicity
and truth, that they have stood the test of time, and stand
out still as clear and true as when they were first written,
some eighteen hundred years ago.
As a collection of facts, told in plain and simple
language, it must be remembered that in those early days
there was apparently no idea of embellishing the work,
either with a literary style, a flow of language, or a
quantity of superfluous padding. The author tells the
world what he knows in very concise language, without
any attempt to produce an interesting story. From his facts
how many novels could be written! Indeed much of the
matter contained in Parts III, IV, V and VI has formed the
basis of many of the stories and the tales of past centuries.
There will be found in Part VII some curious recipes.
Many of them appear to be as primitive as the book itself,
but in later works of the same nature these recipes and
prescriptions appear to have increased, both as regards
quality and quantity. In the Anunga Runga or `The Stage
of Love', mentioned at page 85 of the Preface, there are
found no less than thirty-three different subjects for which
one hundred and thirty recipes and prescriptions are
given.
As the details may be interesting, these subjects are
described as follows:
) For hastening the paroxysm of the woman
) For delaying the orgasm of the man
) Aphrodisiacs
) For thickening and enlarging the lingam, rendering it
sound and strong, hard and lusty
) For narrowing and contracting the yoni
) For perfuming the yoni
) For removing and destroying the hair of the body
) For removing the sudden stopping of the monthly
ailment
) For abating the immoderate appearance of the monthly
ailment
) For purifying the womb For causing pregnancy
) For preventing miscarriage and other accidents
) For ensuring easy labour and ready deliverance
) For limiting the number of children
) For thickening and beautifying the hair
) For obtaining a good black colour to it
) For whitening and bleaching it
) For renewing it
) For clearing the skin of the face from eruptions that
break out and leave black spots upon it
) For removing the black colour of the epidermis
) For enlarging the breasts of women
) For raising and hardening pendulous breasts
) For giving a fragrance to the skin
) For removing the evil savour of perspiration
) For anointing the body after bathing
) For causing a pleasant smell to the breath
) Drugs and charms for the purposes of fascinating,
overcoming, and subduing either men or women
) Recipes for enabling a woman to attract and preserve
her husband's love
) Magical collyriums for winning love and friendship
) Prescriptions for reducing other persons to submission
) Philtre pills, and other charms
) Fascinating incense, or fumigation
) Magical verses which have the power of fascination
Of the one hundred and thirty recipes given, many of
them are absurd, but not more perhaps than many of the
recipes and prescriptions in use in Europe not so very long
ago. Love-philtres, charms, and herbal remedies have
been, in early days, as freely used in Europe as in Asia,
and doubtless some people believe in them still in many
places.
And now, one word about the author of the work, the
good old sage Vatsyayana. It is much to be regretted that
nothing can be discovered about his life, his belongings,
and his surroundings. At the end of Part VII, he states that
he wrote the work while leading the life of a religious
student [probably at Benares] and while wholly engaged
in the contemplation of the Deity. He must have arrived
at a certain age at that time, for throughout he gives us the
benefit of his experience, and of his opinions, and these
bear the stamp of age rather than of youth; indeed the
work could hardly have been written by a young man.
In a beautiful verse of the Vedas of the Christians it has
been said of the peaceful dead, that they rest from their
labours, and that their works do follow them. Yes indeed,
the works of men of genius do follow them, and remain as
a lasting treasure. And though there may be disputes and
discussions about the immortality of the body or the soul,
nobody can deny the immortality of genius, which ever
remains as a bright and guiding star to the struggling
humanities of succeeding ages. This work, then, which
has stood the test of centuries, has placed Vatsyayana
among the immortals, and on This, and on Him no better
elegy or eulogy can be written than the following lines:
`So long as lips shall kiss, and eyes shall see,
So long lives This, and This gives life to Thee.'